Lukas 1:66

1:66 All ¹  who heard these things ²  kept them in their hearts, ³  saying, “What then will this child be?” ⁴  For the Lord’s hand ⁵  was indeed with him.

Lukas 5:15

5:15 But the news about him spread even more, ⁶  and large crowds were gathering together to hear him ⁷  and to be healed of their illnesses.

Lukas 9:49

On the Right Side

9:49 John answered, ⁸  “Master, we saw someone casting out demons in your name, and we tried to stop ⁹  him because he is not a disciple ¹⁰  along with us.”

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ¹¹  a Pharisee ¹²  invited Jesus ¹³  to have a meal with him, so he went in and took his place at the table. ¹⁴ 

Lukas 13:29

13:29 Then ¹⁵  people ¹⁶  will come from east and west, and from north and south, and take their places at the banquet table ¹⁷  in the kingdom of God. ¹⁸ 

Lukas 23:48-49

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ¹⁹  23:49 And all those who knew Jesus ²⁰  stood at a distance, and the women who had followed him from Galilee saw ²¹  these things.

Lukas 24:1

The Resurrection

24:1 Now on the first day ²²  of the week, at early dawn, the women ²³  went to the tomb, taking the aromatic spices ²⁴  they had prepared.

[1:66]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁴ tn Or “what manner of child will this one be?”

[1:66]  ⁵ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[5:15]  ⁶ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁷ 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.

[9:49]  ⁸ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁹ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁰ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[11:37]  ¹¹ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ¹² sn See the note on Pharisees in 5:17.

[11:37]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ¹⁴ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[13:29]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ¹⁶ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ¹⁷ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ¹⁸ 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.

[23:48]  ¹⁹ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:49]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ²¹ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[24:1]  ²² sn The first day of the week is the day after the Sabbath.

[24:1]  ²³ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ²⁴ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.