Luke 7:20

7:20 When ¹  the men came to Jesus, ²  they said, “John the Baptist has sent us to you to ask, ³  ‘Are you the one who is to come, or should we look for another?’” ⁴ 

Luke 1:21

1:21 Now ⁵  the people were waiting for Zechariah, and they began to wonder ⁶  why he was delayed in the holy place. ⁷ 

Luke 8:40

Restoration and Healing

8:40 Now when Jesus returned, ⁸  the crowd welcomed him, because they were all waiting for him.

Luke 3:15

3:15 While the people were filled with anticipation ⁹  and they all wondered ¹⁰  whether perhaps John ¹¹  could be the Christ, ¹² 

Luke 7:19

7:19 and sent them to Jesus ¹³  to ask, ¹⁴  “Are you the one who is to come, ¹⁵  or should we look for another?”

Luke 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ¹⁶  and assign him a place with the unfaithful. ¹⁷ 

[7:20]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ³ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ⁴ tn This question is repeated word for word from v. 19.

[1:21]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ⁶ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ⁷ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[8:40]  ⁹ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[3:15]  ¹³ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ¹⁴ tn Grk “pondered in their hearts.”

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

[3:15]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[7:19]  ¹⁷ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹⁸ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹⁹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[12:46]  ²¹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ²² tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.