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 2:44

2:44 but (because they assumed that he was in their group of travelers) ⁶  they went a day’s journey. Then ⁷  they began to look for him among their relatives and acquaintances. ⁸ 

Lukas 9:45

9:45 But they did not understand this statement; its meaning ⁹  had been concealed ¹⁰  from them, so that they could not grasp it. Yet ¹¹  they were afraid to ask him about this statement.

Lukas 10:27

10:27 The expert ¹²  answered, “Love ¹³  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ¹⁴  and love your neighbor as yourself.” ¹⁵ 

Lukas 12:18

12:18 Then ¹⁶  he said, ‘I ¹⁷  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 12:28

12:28 And if ¹⁸  this is how God clothes the wild grass, ¹⁹  which is here ²⁰  today and tomorrow is tossed into the fire to heat the oven, ²¹  how much more ²²  will he clothe you, you people of little faith!

Lukas 12:45

12:45 But if ²³  that ²⁴  slave should say to himself, ²⁵  ‘My master is delayed ²⁶  in returning,’ and he begins to beat ²⁷  the other ²⁸  slaves, both men and women, ²⁹  and to eat, drink, and get drunk,

Lukas 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ³⁰  first and determine whether he is able with ten thousand to oppose ³¹  the one coming against him with twenty thousand?

Lukas 16:15

16:15 But ³²  Jesus ³³  said to them, “You are the ones who justify yourselves in men’s eyes, ³⁴  but God knows your hearts. For what is highly prized ³⁵  among men is utterly detestable ³⁶  in God’s sight.

Lukas 18:7

18:7 Won’t ³⁷  God give justice to his chosen ones, who cry out ³⁸  to him day and night? ³⁹  Will he delay ⁴⁰  long to help them?

[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).

[2:44]  ⁶ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ⁸ tn Or “and friends.” See L&N 28.30 and 34.17.

[9:45]  ⁹ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁰ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹¹ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:27]  ¹² tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ¹³ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ¹⁴ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ¹⁵ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[12:18]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ¹⁷ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:28]  ¹⁸ tn This is a first class condition in the Greek text.

[12:28]  ¹⁹ tn Grk “grass in the field.”

[12:28]  ²⁰ tn Grk “which is in the field today.”

[12:28]  ²¹ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[12:28]  ²² sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[12:45]  ²³ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²⁴ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²⁵ tn Grk “should say in his heart.”

[12:45]  ²⁶ tn Or “is taking a long time.”

[12:45]  ²⁷ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²⁸ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²⁹ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[14:31]  ³⁰ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ³¹ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[16:15]  ³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ³⁴ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ³⁵ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ³⁶ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[18:7]  ³⁷ tn Here δέ (de) has not been translated.

[18:7]  ³⁸ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ³⁹ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ⁴⁰ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.