Lukas 1:80

1:80 And the child kept growing ¹  and becoming strong ²  in spirit, and he was in the wilderness ³  until the day he was revealed ⁴  to Israel.

Lukas 5:18

5:18 Just then ⁵  some men showed up, carrying a paralyzed man ⁶  on a stretcher. ⁷  They ⁸  were trying to bring him in and place him before Jesus. ⁹ 

Lukas 6:8

6:8 But ¹⁰  he knew ¹¹  their thoughts, ¹²  and said to the man who had the withered hand, “Get up and stand here.” ¹³  So ¹⁴  he rose and stood there.

Lukas 10:11

10:11 ‘Even the dust of your town ¹⁵  that clings to our feet we wipe off ¹⁶  against you. ¹⁷  Nevertheless know this: The kingdom of God has come.’ ¹⁸ 

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹⁹  and the man named Judas, one of the twelve, was leading them. He walked up ²⁰  to Jesus to kiss him. ²¹ 

[1:80]  ¹ tn This verb is imperfect.

[1:80]  ² tn This verb is also imperfect.

[1:80]  ³ tn Or “desert.”

[1:80]  ⁴ tn Grk “until the day of his revealing.”

[5:18]  ⁵ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ⁶ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ⁷ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ⁸ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:8]  ¹⁰ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹¹ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹² tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹³ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[10:11]  ¹⁵ tn Or “city.”

[10:11]  ¹⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹⁸ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[22:47]  ¹⁹ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ²⁰ tn Grk “drew near.”

[22:47]  ²¹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.