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 2:21

2:21 At ⁶  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ⁷  before he was conceived in the womb.

Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ⁸  or two young pigeons. ⁹ 

Lukas 2:48

2:48 When ¹⁰  his parents ¹¹  saw him, they were overwhelmed. His ¹²  mother said to him, “Child, ¹³  why have you treated ¹⁴  us like this? Look, your father and I have been looking for you anxiously.” ¹⁵ 

Lukas 3:14

3:14 Then some soldiers ¹⁶  also asked him, “And as for us – what should we do?” ¹⁷  He told them, “Take money from no one by violence ¹⁸  or by false accusation, ¹⁹  and be content with your pay.”

Lukas 6:25

6:25 “Woe to you who are well satisfied with food ²⁰  now, for you will be hungry.

“Woe to you ²¹  who laugh ²²  now, for you will mourn and weep.

Lukas 9:23

A Call to Discipleship

9:23 Then ²³  he said to them all, ²⁴  “If anyone wants to become my follower, ²⁵  he must deny ²⁶  himself, take up his cross daily, ²⁷  and follow me.

Lukas 11:53

11:53 When he went out from there, the experts in the law ²⁸  and the Pharisees began to oppose him bitterly, ²⁹  and to ask him hostile questions ³⁰  about many things,

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ³¹  was coming, he would not have let ³²  his house be broken into.

Lukas 22:20

22:20 And in the same way he took ³³  the cup after they had eaten, ³⁴  saying, “This cup that is poured out for you is the new covenant ³⁵  in my blood.

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ³⁶  dressing him in elegant clothes, ³⁷  Herod ³⁸  sent him back to Pilate.

[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).

[2:21]  ⁶ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ⁷ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:24]  ⁸ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ⁹ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:48]  ¹⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ¹¹ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ¹² tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ¹³ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ¹⁴ tn Or “Child, why did you do this to us?”

[2:48]  ¹⁵ tn Or “your father and I have been terribly worried looking for you.”

[3:14]  ¹⁶ tn Grk “And soldiers.”

[3:14]  ¹⁷ tn Grk “And what should we ourselves do?”

[3:14]  ¹⁸ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹⁹ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[6:25]  ²⁰ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ²¹ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ²² sn That is, laugh with happiness and joy.

[9:23]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ²⁴ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ²⁵ tn Grk “to come after me.”

[9:23]  ²⁶ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ²⁷ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[11:53]  ²⁸ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ²⁹ tn Or “terribly.”

[11:53]  ³⁰ tn For this term see L&N 33.183.

[12:39]  ³¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ³² tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[22:20]  ³³ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ³⁴ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ³⁵ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[23:11]  ³⁶ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ³⁷ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ³⁸ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.