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 2:38

2:38 At that moment, ⁶  she came up to them ⁷  and began to give thanks to God and to speak ⁸  about the child ⁹  to all who were waiting for the redemption of Jerusalem. ¹⁰ 

Lukas 4:20

4:20 Then ¹¹  he rolled up ¹²  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ¹³  him.

Lukas 4:40

4:40 As the sun was setting, all those who had any relatives ¹⁴  sick with various diseases brought them to Jesus. ¹⁵  He placed ¹⁶  his hands on every one of them and healed them.

Lukas 5:23

5:23 Which is easier, ¹⁷  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 6:4

6:4 how he entered the house of God, took ¹⁸  and ate the sacred bread, ¹⁹  which is not lawful ²⁰  for any to eat but the priests alone, and ²¹  gave it to his companions?” ²² 

Lukas 11:13

11:13 If you then, although you are ²³  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ²⁴  to those who ask him!”

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ²⁵  in the synagogues ²⁶  and elaborate greetings ²⁷  in the marketplaces!

Lukas 12:42

12:42 The Lord replied, ²⁸  “Who then is the faithful and wise manager, ²⁹  whom the master puts in charge of his household servants, ³⁰  to give them their allowance of food at the proper time?

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ³¹  and loses ³²  one of them, ³³  does not light a lamp, sweep ³⁴  the house, and search thoroughly until she finds it?

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ³⁵  but from the one who does not have, even what he has will be taken away. ³⁶ 

[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).

[2:38]  ⁶ tn Grk “at that very hour.”

[2:38]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ¹⁰ 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.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:20]  ¹¹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ¹² tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ¹³ tn Or “gazing at,” “staring at.”

[4:40]  ¹⁴ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ¹⁶ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[5:23]  ¹⁷ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[6:4]  ¹⁸ tn Grk “and took.”

[6:4]  ¹⁹ tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ²⁰ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ²¹ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ²² tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[11:13]  ²³ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ²⁴ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:43]  ²⁵ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ²⁶ sn See the note on synagogues in 4:15.

[11:43]  ²⁷ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[12:42]  ²⁸ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ²⁹ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ³⁰ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[15:8]  ³¹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ³² tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ³³ tn Grk “one coin.”

[15:8]  ³⁴ tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:26]  ³⁵ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ³⁶ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).