Luke 4:28

4:28 When they heard this, all the people ¹  in the synagogue were filled with rage.

Luke 1:23

1:23 When his time of service was over, ²  he went to his home.

Luke 2:6

2:6 While ³  they were there, the time came for her to deliver her child. ⁴ 

Luke 6:11

6:11 But they were filled with mindless rage ⁵  and began debating with one another what they would do ⁶  to Jesus.

Luke 2:22

Jesus’ Presentation at the Temple

2:22 Now ⁷  when the time came for their ⁸  purification according to the law of Moses, Joseph and Mary ⁹  brought Jesus ¹⁰  up to Jerusalem ¹¹  to present him to the Lord

Luke 5:26

5:26 Then ¹²  astonishment ¹³  seized them all, and they glorified ¹⁴  God. They were filled with awe, ¹⁵  saying, “We have seen incredible ¹⁶  things ¹⁷  today.” ¹⁸ 

Luke 2:21

2:21 At ¹⁹  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²⁰  before he was conceived in the womb.

[4:28]  ¹ tn The words “the people” are not in the Greek text but have been supplied.

[1:23]  ² tn Grk “And it happened that as the days of his service were ended.” 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.

[2:6]  ³ 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.

[2:6]  ⁴ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[6:11]  ⁴ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ⁵ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[2:22]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁶ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  ⁷ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:26]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ⁷ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ⁸ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ⁹ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ¹⁰ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ¹¹ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ¹² sn See the note on today in 2:11.

[2:21]  ⁷ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ⁸ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.