Luke 2:27

2:27 So ¹  Simeon, ²  directed by the Spirit, ³  came into the temple courts, ⁴  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁵ 

Luke 2:51

2:51 Then ⁶  he went down with them and came to Nazareth, ⁷  and was obedient ⁸  to them. But ⁹  his mother kept all these things ¹⁰  in her heart. ¹¹ 

Luke 4:16

Rejection at Nazareth

4:16 Now ¹²  Jesus ¹³  came to Nazareth, ¹⁴  where he had been brought up, and went into the synagogue ¹⁵  on the Sabbath day, as was his custom. ¹⁶  He ¹⁷  stood up to read, ¹⁸ 

Luke 8:41

8:41 Then ¹⁹  a man named Jairus, who was a ruler ²⁰  of the synagogue, ²¹  came up. Falling ²²  at Jesus’ feet, he pleaded ²³  with him to come to his house,

Luke 8:47

8:47 When ²⁴  the woman saw that she could not escape notice, ²⁵  she came trembling and fell down before him. In ²⁶  the presence of all the people, she explained why ²⁷  she had touched him and how she had been immediately healed.

Luke 11:31

11:31 The queen of the South ²⁸  will rise up at the judgment ²⁹  with the people ³⁰  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ³¹  something greater ³²  than Solomon is here!

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ³³  Jesus ³⁴  told this parable: “A man had a fig tree ³⁵  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 15:20

15:20 So ³⁶  he got up and went to his father. But while he was still a long way from home ³⁷  his father saw him, and his heart went out to him; ³⁸  he ran and hugged ³⁹  his son ⁴⁰  and kissed him.

Luke 19:5

19:5 And when Jesus came to that place, he looked up ⁴¹  and said to him, “Zacchaeus, come down quickly, ⁴²  because I must ⁴³  stay at your house today.” ⁴⁴ 

[2:27]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴ tn Grk “the temple.”

[2:27]  ⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:51]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁷ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁸ tn Or “was submitting.”

[2:51]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ¹⁰ tn Or “all these words.”

[2:51]  ¹¹ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:16]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ¹³ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  ¹⁴ sn See the note on synagogues in 4:15.

[4:16]  ¹⁵ tn Grk “according to his custom.”

[4:16]  ¹⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ¹⁷ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[8:41]  ¹⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ¹⁷ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ¹⁸ sn See the note on synagogues in 4:15.

[8:41]  ¹⁹ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ²⁰ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:47]  ²¹ tn Here δέ (de) has not been translated.

[8:47]  ²² tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ²³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ²⁴ tn Grk “told for what reason.”

[11:31]  ²⁶ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ²⁷ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ²⁸ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ²⁹ tn Grk “behold.”

[11:31]  ³⁰ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[13:6]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ³² tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ³³ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[15:20]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ³⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ³⁸ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ³⁹ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ⁴⁰ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[19:5]  ⁴¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁴² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁴³ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁴⁴ sn On today here and in v. 9, see the note on today in 2:11.