Lukas 2:33

2:33 So ¹  the child’s ²  father ³  and mother were amazed ⁴  at what was said about him.

Lukas 2:47

2:47 And all who heard Jesus ⁵  were astonished ⁶  at his understanding and his answers.

Lukas 1:65-66

1:65 All ⁷  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All ⁸  who heard these things ⁹  kept them in their hearts, ¹⁰  saying, “What then will this child be?” ¹¹  For the Lord’s hand ¹²  was indeed with him.

Lukas 4:36

4:36 They ¹³  were all amazed and began to say ¹⁴  to one another, “What’s happening here? ¹⁵  For with authority and power ¹⁶  he commands the unclean spirits, and they come out!”

Lukas 5:9-10

5:9 For ¹⁷  Peter ¹⁸  and all who were with him were astonished ¹⁹  at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ²⁰  Then ²¹  Jesus said to Simon, “Do not be afraid; from now on ²²  you will be catching people.” ²³ 

Yesaya 8:18

8:18 Look, I and the sons whom the Lord has given me ²⁴  are reminders and object lessons ²⁵  in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

[2:33]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ² tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ³ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ⁴ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[2:47]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ⁶ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

[1:65]  ⁷ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[1:66]  ⁸ 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]  ⁹ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ¹⁰ 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]  ¹¹ tn Or “what manner of child will this one be?”

[1:66]  ¹² sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[4:36]  ¹³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹⁴ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹⁵ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹⁶ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[5:9]  ¹⁷ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

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

[5:9]  ¹⁹ sn In the Greek text, this term is in an emphatic position.

[5:10]  ²⁰ tn Or “business associates.”

[5:10]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ²² sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ²³ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[8:18]  ²⁴ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  ²⁵ tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.