Lukas 1:61

1:61 They ¹  said to her, “But ²  none of your relatives bears this name.” ³ 

Lukas 2:18-19

2:18 and all who heard it were astonished ⁴  at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ⁵ 

Lukas 2:47

2:47 And all who heard Jesus ⁶  were astonished ⁷  at his understanding and his answers.

Lukas 4:44

4:44 So ⁸  he continued to preach in the synagogues of Judea. ⁹ 

Lukas 5:11

5:11 So ¹⁰  when they had brought their boats to shore, they left everything and followed ¹¹  him.

Lukas 6:28

6:28 bless those who curse you, pray for those who mistreat ¹²  you.

Lukas 7:10

7:10 So ¹³  when those who had been sent returned to the house, they found the slave ¹⁴  well.

Lukas 9:21

9:21 But he forcefully commanded ¹⁵  them not to tell this to anyone, ¹⁶ 

Lukas 11:40

11:40 You fools! ¹⁷  Didn’t the one who made the outside make the inside as well? ¹⁸ 

Lukas 13:20

13:20 Again ¹⁹  he said, “To what should I compare the kingdom of God? ²⁰ 

Lukas 14:22

14:22 Then ²¹  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ²² 

Lukas 15:5

15:5 Then ²³  when he has found it, he places it on his shoulders, rejoicing.

Lukas 18:42

18:42 Jesus ²⁴  said to him, “Receive ²⁵  your sight; your faith has healed you.” ²⁶ 

Lukas 20:45

Jesus Warns the Disciples against Pride

20:45 As ²⁷  all the people were listening, Jesus ²⁸  said to his disciples,

Lukas 23:1

Jesus Brought Before Pilate

23:1 Then ²⁹  the whole group of them rose up and brought Jesus ³⁰  before Pilate. ³¹ 

Lukas 23:9

23:9 So ³²  Herod ³³  questioned him at considerable length; Jesus ³⁴  gave him no answer.

Lukas 24:40

24:40 When he had said this, he showed them his hands and his feet. ³⁵ 

[1:61]  ¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ² tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ³ tn Grk “There is no one from your relatives who is called by this name.”

[2:18]  ⁴ tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

[2:19]  ⁵ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[2:47]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ⁷ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

[4:44]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ⁹ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[5:11]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ¹¹ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[6:28]  ¹² tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[7:10]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ¹⁴ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[9:21]  ¹⁵ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ¹⁶ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[11:40]  ¹⁷ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ¹⁸ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[13:20]  ¹⁹ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ²⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[14:22]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ²² sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[15:5]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:42]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ²⁵ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ²⁶ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[20:45]  ²⁷ tn Here δέ (de) has not been translated.

[20:45]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ³¹ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[23:9]  ³² tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ³³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:40]  ³⁵ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.