Lukas 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

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 3:8

3:8 Therefore produce ¹⁰  fruit ¹¹  that proves your repentance, and don’t begin to say ¹²  to yourselves, ‘We have Abraham as our father.’ ¹³  For I tell you that God can raise up children for Abraham from these stones! ¹⁴ 

Lukas 5:21

5:21 Then ¹⁵  the experts in the law ¹⁶  and the Pharisees began to think ¹⁷  to themselves, ¹⁸  “Who is this man ¹⁹  who is uttering blasphemies? ²⁰  Who can forgive sins but God alone?”

Lukas 11:7

11:7 Then ²¹  he will reply ²²  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ²³  I cannot get up and give you anything.’ ²⁴ 

Lukas 16:2

16:2 So ²⁵  he called the manager ²⁶  in and said to him, ‘What is this I hear about you? ²⁷  Turn in the account of your administration, ²⁸  because you can no longer be my manager.’

Lukas 16:26

16:26 Besides all this, ²⁹  a great chasm ³⁰  has been fixed between us, ³¹  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[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.

[3:8]  ¹⁰ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹¹ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹² tn In other words, “do not even begin to think this.”

[3:8]  ¹³ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ¹⁴ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[5:21]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ¹⁶ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ¹⁷ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹⁸ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁹ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ²⁰ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[11:7]  ²¹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²² tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²³ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ²⁴ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[16:2]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²⁶ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁷ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁸ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:26]  ²⁹ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ³⁰ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ³¹ tn Grk “between us and you.”