Luke 2:35

2:35 Indeed, as a result of him the thoughts ¹  of many hearts will be revealed ²  – and a sword ³  will pierce your own soul as well!” ⁴ 

Luke 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁵  from one town after another, ⁶  he spoke to them ⁷  in a parable:

Luke 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ⁸  the next day, when they had come down from the mountain, a large crowd met him.

Luke 10:41

10:41 But the Lord ⁹  answered her, ¹⁰  “Martha, Martha, ¹¹  you are worried and troubled ¹²  about many things,

Luke 12:7

12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ¹³  you are more valuable than many sparrows.

Luke 13:24

13:24 “Exert every effort ¹⁴  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Luke 14:16

14:16 But Jesus ¹⁵  said to him, “A man once gave a great banquet ¹⁶  and invited ¹⁷  many guests. ¹⁸ 

Luke 21:27

21:27 Then ¹⁹  they will see the Son of Man arriving in a cloud ²⁰  with power and great glory.

Luke 23:27

23:27 A great number of the people followed him, among them women ²¹  who were mourning ²²  and wailing for him.

[2:35]  ¹ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ² sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ³ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ⁴ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[8:4]  ⁵ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁶ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁷ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[9:37]  ⁹ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:41]  ¹³ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ¹⁴ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ¹⁵ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ¹⁶ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[12:7]  ¹⁷ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[13:24]  ²¹ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[14:16]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ²⁶ tn Or “dinner.”

[14:16]  ²⁷ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ²⁸ tn The word “guests” is not in the Greek text but is implied.

[21:27]  ²⁹ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ³⁰ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[23:27]  ³³ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ³⁴ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.