Luke 2:38

2:38 At that moment, ¹  she came up to them ²  and began to give thanks to God and to speak ³  about the child ⁴  to all who were waiting for the redemption of Jerusalem. ⁵ 

Luke 3:15

3:15 While the people were filled with anticipation ⁶  and they all wondered ⁷  whether perhaps John ⁸  could be the Christ, ⁹ 

Luke 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹⁰  Jesus, in the power of the Spirit, ¹¹  returned to Galilee, and news about him spread ¹²  throughout the surrounding countryside. ¹³ 

Luke 5:15

5:15 But the news about him spread even more, ¹⁴  and large crowds were gathering together to hear him ¹⁵  and to be healed of their illnesses.

Luke 7:3

7:3 When the centurion ¹⁶  heard ¹⁷  about Jesus, he sent some Jewish elders ¹⁸  to him, asking him to come ¹⁹  and heal his slave.

Luke 7:24

7:24 When ²⁰  John’s messengers had gone, Jesus ²¹  began to speak to the crowds about John: “What did you go out into the wilderness ²²  to see? A reed shaken by the wind? ²³ 

Luke 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ²⁴  who will prepare your way before you.’ ²⁵ 

Luke 9:9

9:9 Herod said, “I had John ²⁶  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ²⁷ 

Luke 13:1

A Call to Repent

13:1 Now ²⁸  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²⁹ 

Luke 13:8

13:8 But the worker ³⁰  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ³¹  on it.

Luke 17:2

17:2 It would be better for him to have a millstone ³²  tied around his neck and be thrown into the sea ³³  than for him to cause one of these little ones to sin. ³⁴ 

Luke 22:32

22:32 but I have prayed for you, Simon, ³⁵  that your faith may not fail. ³⁶  When ³⁷  you have turned back, ³⁸  strengthen ³⁹  your brothers.”

Luke 24:4

24:4 While ⁴⁰  they were perplexed ⁴¹  about this, suddenly ⁴²  two men stood beside them in dazzling ⁴³  attire.

[2:38]  ¹ tn Grk “at that very hour.”

[2:38]  ² tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ³ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁴ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁵ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[3:15]  ⁶ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ⁷ tn Grk “pondered in their hearts.”

[3:15]  ⁸ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:14]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ¹² sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ¹³ tn Grk “went out.”

[4:14]  ¹⁴ tn Grk “all the surrounding region.”

[5:15]  ¹⁶ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ¹⁷ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:3]  ²¹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ²² tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ²³ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ²⁴ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:24]  ²⁶ tn Here δέ (de) has not been translated.

[7:24]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ²⁸ tn Or “desert.”

[7:24]  ²⁹ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:27]  ³¹ tn Grk “before your face” (an idiom).

[7:27]  ³² sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[9:9]  ³⁶ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ³⁷ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[13:1]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁴² sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:8]  ⁴⁶ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁴⁷ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[17:2]  ⁵¹ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  ⁵² tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ⁵³ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[22:32]  ⁵⁶ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ⁵⁷ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ⁵⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ⁵⁹ tn Or “turned around.”

[22:32]  ⁶⁰ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[24:4]  ⁶¹ tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:4]  ⁶² tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ⁶³ tn Grk “behold.”

[24:4]  ⁶⁴ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).