Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Lukas 1:22

1:22 When ⁴  he came out, he was not able to speak to them. They ⁵  realized that he had seen a vision ⁶  in the holy place, ⁷  because ⁸  he was making signs to them and remained unable to speak. ⁹ 

Lukas 4:38

4:38 After Jesus left ¹⁰  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ¹¹  to help her. ¹² 

Lukas 10:34

10:34 He ¹³  went up to him ¹⁴  and bandaged his wounds, pouring oil ¹⁵  and wine on them. Then ¹⁶  he put him on ¹⁷  his own animal, ¹⁸  brought him to an inn, and took care of him.

Lukas 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

[1:13]  ¹ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ² tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:22]  ⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁵ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁶ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁷ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁸ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁹ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[4:38]  ¹⁰ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹² tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[10:34]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ¹⁴ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹⁵ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ¹⁷ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ¹⁸ sn His own animal refers to a riding animal, presumably a donkey, but not specified.