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| 1 | Book | Chapter | Verse | ID | SupportReference | OrigQuote | Occurrence | GLQuote | OccurrenceNote |
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| 2 | LUK | front | intro | uk55 | 0 | # Introduction to the Gospel of Luke<br><br>## Part 1: General Introduction<br><br>### Outline of the book of Luke<br><br>1. Dedication to Theophilus (1:1-4)<br>2. Prologue<br> * The birth of John the Baptist (1:5-80)<br> * The birth and youth of Jesus (2:1-51)<br> * The ministry of John the Baptist (3:1-20)<br> * The baptism, genealogy, and temptation of Jesus (3:21-4:13)<br>3. The teaching and healing ministry of Jesus in Galilee (4:14-9:50)<br>4. Jesus teaches along his journey to Jerusalem<br> * Judgment by God, and people’s judgments about Jesus (9:51-13:21)<br> * Who will be part of the kingdom of God (13:22-17:10)<br> * Responding to Jesus by welcoming or rejecting him (17:11-19:27)<br>5. Jesus in Jerusalem<br> * Jesus’ entry into Jerusalem (19:28-44)<br> * Jesus teaches in the temple: conflict over his identity and authority (19:45-21:38)<br> * Jesus’ death, burial, and resurrection (22:1-24:53)<br><br>### What is the Gospel of Luke about?<br><br>The Gospel of Luke is one of four books in the New Testament that describe the life and teachings of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Luke wrote his Gospel for a person named Theophilus and dedicated it to him. Luke wrote an accurate description of the life and teachings of Jesus so that Theophilus would be certain that what he had been taught about Jesus was true. However, Luke expected that what he wrote would encourage all followers of Jesus.<br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “The Gospel of Luke” or “The Gospel According to Luke.” Or they may choose a different title, such as “The Good News About Jesus that Luke Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>### Who wrote the book of Luke?<br><br>This book does not give the name of its author. However, the same person who wrote this book also wrote the book of Acts, which is also dedicated to Theophilus. In parts of the book of Acts, the author uses the word “we.” This indicates that the author traveled with Paul. Most scholars think that Luke was this person traveling with Paul. Therefore, since early Christian times, most Christians have recognized Luke as the author of both the Gospel of Luke and the book of Acts.<br><br>Luke was a medical doctor. His way of writing shows that he was an educated man. He was probably a Gentile. Luke himself probably did not witness what Jesus said and did. But he tells Theophilus in his dedication that he talked to many people who did.<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### The kingdom of God<br><br>“The kingdom of God” is a major concept in the Gospel of Luke. It is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when God rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is that of God ruling and of people embracing God’s rule over their lives. Wherever the expression “the kingdom of God” occurs, translation notes will suggest communicating the idea behind the abstract noun “kingdom” with some phrase that uses the verb “rule.” UST models this approach consistently. (See: [[rc://en/ta/man/translate/figs-abstractnouns]])<br><br>### Why does Luke write so much about the final week of Jesus’ life?<br><br>Luke wrote much about Jesus’ final week. He wanted his readers to think deeply about Jesus’ final week and his death on the cross. He wanted people to understand that Jesus willingly died on the cross so that God could forgive them for sinning against him. (See: [[rc://en/tw/dict/bible/kt/sin]])<br><br>### What are the roles of women in the Gospel of Luke?<br><br>Luke described women in a very positive way in his Gospel. For example, he often showed women being more faithful to God than most men. (See: [[rc://en/tw/dict/bible/kt/faithful]])<br><br>## Part 3: Important Translation Issues<br><br>### What are the Synoptic Gospels?<br><br>The Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they tell the story of many of the same events. The word “synoptic” means to “see together.”<br><br>Passages are considered “parallel” when they are the same or almost the same among two or three Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.<br><br>### Why does Jesus refer to himself as the “Son of Man”?<br><br>In the Gospels, Jesus calls himself the “Son of Man.” This is a reference to [Daniel 7:13-14](../dan/07/13.md). In that passage, there is a person who is described as like a “son of man.” That means that the person was someone who looked like a human being. God gave authority to this “son of man” to rule over the nations forever. All people will worship him forever.<br><br>Jews of Jesus’ time did not use “Son of Man” as a title for anyone. But Jesus used it for himself to help them understand who he truly was. (See: [[rc://en/tw/dict/bible/kt/sonofman]])<br><br>Translating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.<br><br>### Major issues in the text of the book of Luke<br><br>ULT follows the readings of the most accurate ancient manuscripts of the Bible. However, there may already be older versions of the Bible in the translators’ regions that follow the readings of other manuscripts. In the most significant cases, the General Notes to the chapters in which these differences occur will discuss them and recommend approaches. (See: [[rc://en/ta/man/translate/translate-textvariants]]) | |||
| 3 | LUK | 1 | intro | f1b5 | 0 | # Luke 1 General Notes<br><br>## Structure and formatting<br><br>1. Dedication to Theophilus (1:1-4)<br>2. The angel Gabriel announces to Zechariah that his wife Elizabeth is going to bear a son, John the Baptist (1:5-25)<br>3. The angel Gabriel announces to Mary that she is going to become the mother of Jesus (1:26-38)<br>4. Mary goes to visit Elizabeth (1:39-56)<br>5. John the Baptist is born (1:57-80)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. ULT does this with the poetry in Mary’s song about becoming the mother of Jesus in 1:46-55 and Zechariah’s song about the birth of his son John the Baptist in 1:68-79.<br><br>## Special concepts in this chapter<br><br>### “He will be called John”<br><br>Most people in the ancient Near East would give a child the same name as someone in their families. People were surprised that Elizabeth and Zechariah named their son John because there was no one else in their family with that name. | |||
| 4 | LUK | 1 | 1 | qhd9 | figs-activepassive | περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων | 1 | concerning the things that have been fulfilled among us | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “about those things that have happened among us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 5 | LUK | 1 | 1 | hyp6 | figs-exclusive | ἐν ἡμῖν | 1 | among us | Luke dedicates this book to a man named Theophilus. It is no longer known exactly who he was. But since Luke says in [1:4](../01/04.md) that he wants Theophilus to know that the things he has been taught are reliable, it appears that he was a follower of Jesus. So here the word **us** would include him. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 6 | LUK | 1 | 2 | hud2 | figs-metonymy | οἱ…αὐτόπται…γενόμενοι | 1 | who … were eyewitnesses | The term **eyewitness** describes someone who saw something happen personally, “with their own eyes.” The term describes such a person figuratively by reference to something associated with sight, the eye. Alternate translation: “who … saw these things personally” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 7 | LUK | 1 | 2 | z9dq | figs-metonymy | ὑπηρέται…τοῦ λόγου | 1 | servants of the word | Here, **word** figuratively describes the things that the people who brought the message conveyed by using words. Alternate translation: “servants of the message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 8 | LUK | 1 | 2 | l000 | figs-metaphor | ὑπηρέται…τοῦ λόγου | 1 | servants of the word | The people who brought this message were actually serving God by doing that. But Luke describes them figuratively as **servants of the word**, as if they were serving the message from God. Alternate translation: “served God by telling people his message” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 9 | LUK | 1 | 3 | fud1 | writing-background | παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς | 1 | having carefully investigated everything from the beginning | Luke provides this background information to explain that he was careful to find out exactly what happened. He probably talked to different people who saw what happened to make sure that what he wrote down about these events was correct. Alternate translation: “because I have conducted careful research and interviews” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 10 | LUK | 1 | 3 | l001 | figs-youformal | σοι…κράτιστε Θεόφιλε | 1 | you … most excellent Theophilus | If your language has a formal form of **you** that it uses to address a superior respectfully, it would be appropriate to use that form here. There are many other places in the book of Luke where your language might use formal **you**, and these notes will not address all of them. Rather, as you translate, use formal and informal **you** in the way that would be most natural in your language. The notes will address a few cases where a careful decision should be made between the two forms. (See: [[rc://en/ta/man/translate/figs-youformal]]) |
| 11 | LUK | 1 | 3 | nr63 | κράτιστε Θεόφιλε | 1 | most excellent Theophilus | Luke is dedicating this work to Theophilus, and within his dedication, this is the conventional personal greeting. If it would be more customary in your language and culture, you could put this greeting in [1:1](../01/01.md) at the start of the dedication, at the very beginning of the book. Alternate translation: “To most excellent Theophilus” | |
| 12 | LUK | 1 | 3 | vhj8 | κράτιστε | 1 | most excellent | Luke uses the term **most excellent** to address Theophilus in a way that shows honor and respect. This may mean that Theophilus was an important government official. In your translation, it would be appropriate to use the form of address that your culture uses for people of high status. Alternate translation: “Honorable” | |
| 13 | LUK | 1 | 3 | h7q1 | translate-names | Θεόφιλε | 1 | Theophilus | This name means “friend of God.” It may describe this man’s character, or it may have been his actual name. Most translations treat it as a name. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 14 | LUK | 1 | 4 | l002 | figs-activepassive | ὧν κατηχήθης λόγων | 1 | the things that you have been taught | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “what people have taught you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 15 | LUK | 1 | 4 | l003 | figs-explicit | ὧν κατηχήθης λόγων | 1 | the things that you have been taught | Luke assumes that Theophilus will know that he means what he has been **taught** about Jesus. Alternate translation: “what people have taught you about Jesus” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 16 | LUK | 1 | 5 | gb16 | writing-newevent | ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας | 1 | In the days of Herod, king of Judea | This time reference introduces a new event. Alternate translation: “During the time when King Herod ruled over Judea” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 17 | LUK | 1 | 5 | l004 | figs-idiom | ἐν ταῖς ἡμέραις | 1 | In the days of | Here, Luke uses the term **days** figuratively to refer to a particular period of time. Alternate translation: “During the time when” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 18 | LUK | 1 | 5 | l005 | translate-names | Ἡρῴδου | 1 | Herod | This is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 19 | LUK | 1 | 5 | l006 | translate-names | Ἰουδαίας | 1 | Judea | **Judea** is the name of a kingdom. (It was not an independent kingdom at this time. Herod ruled it as a vassal of the Roman Empire.) (See: [[rc://en/ta/man/translate/translate-names]]) |
| 20 | LUK | 1 | 5 | a4q9 | writing-participants | ἐγένετο…ἱερεύς τις | 1 | there was a certain priest | This phrase introduces a new character in a story. If your language has an expression of its own that serves this purpose, you can use it here. (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 21 | LUK | 1 | 5 | l007 | translate-names | Ζαχαρίας | 1 | Zechariah | **Zechariah** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 22 | LUK | 1 | 5 | l228 | figs-explicit | ἐξ ἐφημερίας Ἀβιά | 1 | from the division of Abijah | Luke assumes that his readers will know that this expression refers one of the different groups of priests who each served in the temple for a certain number of days at a time, and that the name of the group means that Abijah was the ancestor of these priests. Alternate translation: “who belonged to the group of priests who were descended from Abijah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 23 | LUK | 1 | 5 | gzw1 | translate-names | Ἀβιά | 1 | Abijah | **Abijah** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 24 | LUK | 1 | 5 | d3ua | figs-metaphor | γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών | 1 | his wife was from the daughters of Aaron | Here, the word **daughters** figuratively means “descendants.” Alternate translation: “his wife was a descendant of Aaron” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 25 | LUK | 1 | 5 | nnu9 | figs-explicit | ἐκ τῶν θυγατέρων Ἀαρών | 1 | from the daughters of Aaron | This means implicitly that she, like Zechariah, was descended from the line of priests going back to Aaron, the first high priest. Alternate translation: “his wife also came from the line of priests” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 26 | LUK | 1 | 5 | l008 | translate-names | Ἐλεισάβετ | 1 | Elizabeth | **Elizabeth** is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 27 | LUK | 1 | 6 | uu87 | figs-metaphor | ἐναντίον τοῦ Θεοῦ | 1 | in front of God | Luke uses this expression to mean “where God could see them.” Seeing, in turn, figuratively means attention and judgment. Alternate translation: “in God’s judgment” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 28 | LUK | 1 | 6 | l009 | figs-metaphor | πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ Κυρίου | 1 | walking … in all the commandments and statutes of the Lord | The term **walking** figuratively means “obeying.” Alternate translation: “obeying … everything that the Lord had commanded” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 29 | LUK | 1 | 6 | csc9 | figs-doublet | πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ Κυρίου | 1 | in all the commandments and statutes of the Lord | The words **commandments** and **statutes** mean similar things. Luke uses the two terms together to make a comprehensive statement. You do not need to repeat both words in your translation if that might be confusing for your readers. Alternate translation: “everything that the Lord had commanded” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 30 | LUK | 1 | 7 | c7cj | grammar-connect-logic-contrast | καὶ | 1 | But | This word indicates a contrast, showing that what follows is the opposite of what would be expected. People expected that if they did what was right, God would allow them to have children. Although this couple did what was right, they did not have any children. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 31 | LUK | 1 | 7 | l010 | figs-idiom | ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν | 1 | they had both advanced in their days | To have moved forward or to have **advanced** means figuratively to have aged. Alternate translation: “they had both grown old” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 32 | LUK | 1 | 7 | l011 | figs-idiom | ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν | 1 | they had both advanced in their days | Here, Luke uses the term **days** figuratively to refer to a particular time, the lifetimes of Zechariah and Elizabeth. Alternate translation: “they had both grown old” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 33 | LUK | 1 | 8 | jr7f | writing-newevent | ἐγένετο δὲ | 1 | And it happened that | This phrase marks a shift from the background information that Luke has been providing about the participants to the first event in their story. If your language has a similar expression that it uses to introduce an event, you can use it here in your translation. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 34 | LUK | 1 | 8 | l012 | grammar-connect-logic-result | ἐν τῷ ἱερατεύειν αὐτὸν, ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ | 1 | in his performing as priest in the order of his division | If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the results that the first phrase describes. Alternate translation: “because it was his group’s turn, Zechariah was serving as a priest” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 35 | LUK | 1 | 8 | vyl8 | figs-metaphor | ἐν τῷ ἱερατεύειν αὐτὸν…ἔναντι τοῦ Θεοῦ | 1 | in his performing as priest before God | The expression **before God**, that is, “in front of God,” means that Zechariah was offering his service as a priest in the presence of God. Alternate translation: “while Zechariah was serving God as a priest” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 36 | LUK | 1 | 8 | abc1 | writing-pronouns | ἐν τῷ ἱερατεύειν αὐτὸν | 1 | in his performing as priest | The pronoun **his** refers to Zechariah. Alternate translation: “while Zechariah was serving as a priest” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 37 | LUK | 1 | 8 | wed9 | writing-background | ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ | 1 | in the order of his division | This is background information that explains why Zechariah was serving as a priest at this time. Alternate translation: “because it was his group’s turn to serve” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 38 | LUK | 1 | 9 | vq5g | writing-background | κατὰ τὸ ἔθος τῆς ἱερατείας, ἔλαχε | 1 | according to the custom of the priesthood, he came up by lot | Luke is providing background information about how the priests selected members of their group to perform specific duties. Alternate translation: “The priests chose him in their customary way, by casting a lot” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 39 | LUK | 1 | 9 | pa9c | translate-unknown | ἔλαχε | 1 | came up by lot | A **lot** was a marked stone that was thrown or rolled on the ground in order to help decide something. The priests believed that God would guide the lot and show them which priest he wanted them to choose for a particular duty. If your culture has a similar object, you can use the word for that in your language here. Alternate translation: “by casting a marked stone” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 40 | LUK | 1 | 9 | l013 | grammar-connect-logic-result | τοῦ θυμιᾶσαι, εἰσελθὼν εἰς τὸν ναὸν τοῦ Κυρίου | 1 | to enter into the temple of the Lord to burn incense | ULT puts these phrases in the chronological order of what Zechariah needed to do. If your readers would misunderstand this, you could put them in logical order instead. Alternate translation: “to burn incense, and so he went into the temple to do that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 41 | LUK | 1 | 9 | ph9z | translate-unknown | τοῦ θυμιᾶσαι | 1 | to burn incense | The word **incense** describes a substance that gives off a sweet smell when it is burned. The priests were to burn it as an offering to God each morning and evening on a special altar inside the temple. If your language has a word for this substance, you can use it here. Alternate translation: “to burn a substance that would create a sweet smell as an offering to God” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 42 | LUK | 1 | 10 | bjl6 | figs-hyperbole | πᾶν τὸ πλῆθος…τοῦ λαοῦ | 1 | the whole crowd of the people | This expression, if taken literally, could mean every single one of the Jews, but it is actually a generalization that Luke is using to emphasize how big this crowd was. Alternate translation: “A large number of people” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 43 | LUK | 1 | 10 | ntl8 | figs-explicit | ἔξω | 1 | outside | This word refers implicitly to the enclosed area or courtyard that surrounded the temple. Alternate translation: “in the courtyard outside the temple building” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 44 | LUK | 1 | 10 | uwu7 | figs-metaphor | τῇ ὥρᾳ τοῦ θυμιάματος | 1 | at the hour of the incense offering | The word **hour** figuratively means “time.” This could mean either the morning or evening time for the incense offering. Alternate translation: “when it was time to offer the incense” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 45 | LUK | 1 | 11 | b8b7 | grammar-connect-time-simultaneous | δὲ | 1 | Then | This word indicates that the event it introduces took place at the same time as the event the story has just related. If your readers would misunderstand this, you could show this relationship by using a phrase such as “right at that time.” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) |
| 46 | LUK | 1 | 11 | c8ss | figs-idiom | ὤφθη…αὐτῷ | 1 | appeared to him | When Luke says that the angel **appeared**, this does not mean that Zechariah simply saw the angel in a vision. Rather, this expression indicates that the angel was actually present with Zechariah. Alternate translation: “suddenly was there with Zechariah” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 47 | LUK | 1 | 12 | r3aa | figs-parallelism | ἐταράχθη Ζαχαρίας…φόβος ἐπέπεσεν ἐπ’ αὐτόν | 1 | Zechariah was troubled … fear fell on him | These two phrases mean similar things. Luke is using them together to emphasize how afraid Zechariah was. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “Zechariah became very afraid” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 48 | LUK | 1 | 12 | d1zm | figs-explicit | ἰδών | 1 | when he saw him | The implication is that Zechariah was afraid because the angel appeared glorious and powerful. If it would be helpful to your readers, you could state that explicitly. (Luke has just said that Zechariah was righteous and blameless, so it would be good not to leave your readers with the impression that he had done something wrong and was afraid that the angel was going to punish him for it.) Alternate translation: “when he saw how glorious and powerful the angel was” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 49 | LUK | 1 | 12 | l014 | figs-metaphor | φόβος ἐπέπεσεν ἐπ’ αὐτόν | 1 | fear fell upon him | Luke is using the expression **fell upon** figuratively to speak of fear as if it attacked and overcame Zechariah. Alternate translation: “this made him very afraid” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 50 | LUK | 1 | 12 | sfb1 | figs-personification | φόβος ἐπέπεσεν ἐπ’ αὐτόν | 1 | fear fell upon him | Luke describes Zechariah’s **fear** figuratively as if it were something that could actively attack and overpower him. Alternate translation: “this made him very afraid” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 51 | LUK | 1 | 13 | ki8l | figs-imperative | μὴ φοβοῦ | 1 | Do not be afraid | While the angel speaks these words in the form of a command, he is actually telling Zechariah something to help and encourage him. Alternate translation: “You do not need to be afraid” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 52 | LUK | 1 | 13 | es4l | figs-activepassive | εἰσηκούσθη ἡ δέησίς σου | 1 | your prayer has been heard | If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “God has heard your prayer” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 53 | LUK | 1 | 13 | l015 | figs-idiom | εἰσηκούσθη ἡ δέησίς σου | 1 | your prayer has been heard | This is an idiom that means that God is going to give Zechariah what he has been asking for. Alternate translation: “God is going to give you what you have been asking for” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 54 | LUK | 1 | 13 | l016 | figs-declarative | καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην | 1 | you will call his name John | The angel is using a statement as a command in order to tell Zechariah what to do. Alternate translation: “and you are to name him John” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 55 | LUK | 1 | 13 | l017 | figs-idiom | καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην | 1 | call his name John | The expression **call his name** is an idiom that means to give a child a name. Alternate translation: “name him John” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 56 | LUK | 1 | 13 | l018 | translate-names | Ἰωάννην | 1 | John | **John** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 57 | LUK | 1 | 14 | n654 | figs-doublet | ἔσται χαρά σοι καὶ ἀγαλλίασις | 1 | there will be joy and gladness to you | The words **joy** and **gladness** mean the same thing. The angel uses them together for emphasis. Alternate translation: “you will be very happy” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 58 | LUK | 1 | 14 | q1p8 | grammar-connect-logic-result | ἐπὶ τῇ γενέσει αὐτοῦ | 1 | at his birth | The word **at** introduces the reason why many people will rejoice. Alternate translation: “because he has been born” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 59 | LUK | 1 | 15 | td57 | grammar-connect-logic-result | ἔσται γὰρ μέγας | 1 | For he will be great | The word **for** introduces the reason why people will rejoice at John's birth. Alternate translation: “This will be because they will be able to tell that he is going to be a great man” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 60 | LUK | 1 | 15 | sz79 | figs-metaphor | ἔσται γὰρ μέγας ἐνώπιον τοῦ Κυρίου | 1 | For he will be great before the Lord | This expression means “in front of the Lord,” that is, “where the Lord can see him.” Sight, in turn, figuratively represents attention and judgment. Alternate translation: “God will consider him to be very important” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 61 | LUK | 1 | 15 | abc2 | figs-doublenegatives | οὐ μὴ πίῃ | 1 | he must never drink | The phrase **must never** translates two negative words in Greek. The angel uses them together to emphasize how important it is that the child not drink wine or strong drink. If your language can use two negatives together for emphasis without them cancelling each other to create a positive meaning, it would be appropriate to use that construction here. (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 62 | LUK | 1 | 15 | hgb9 | figs-activepassive | Πνεύματος Ἁγίου πλησθήσεται | 1 | he will be filled with the Holy Spirit | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the Holy Spirit will fill him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 63 | LUK | 1 | 15 | l019 | figs-metaphor | Πνεύματος Ἁγίου πλησθήσεται | 1 | he will be filled with the Holy Spirit | The angel speaks figuratively as if John would be a container that the Holy Spirit would fill. He means that the Holy Spirit will empower and influence John. Be sure that in your translation, this does not sound similar to what an evil spirit might do to in taking control of a person. Alternate translation: “the Holy Spirit will empower him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 64 | LUK | 1 | 15 | ie95 | ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ | 1 | even from his mother’s womb | Alternate translation: “while he is still in his mother’s womb” | |
| 65 | LUK | 1 | 16 | x36x | figs-metaphor | πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Κύριον | 1 | he will turn many of the sons of Israel back to the Lord | To **turn** a person **back** figuratively means to lead them to repent and obey the Lord once again. Alternate translation: “he will cause many of the people of Israel to repent and obey the Lord” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 66 | LUK | 1 | 16 | l020 | figs-metaphor | πολλοὺς τῶν υἱῶν Ἰσραὴλ | 1 | many of the sons of Israel | Here, the word **sons** figuratively means “descendants.” This expression envisions all of the Israelites as if they were their ancestor Jacob, who was also known as Israel. Alternate translation: “many of the people of Israel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 67 | LUK | 1 | 16 | l021 | translate-names | Ἰσραὴλ | 1 | Israel | **Israel** is the name of a man. Luke uses it many times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 68 | LUK | 1 | 17 | c52s | figs-idiom | αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ | 1 | he will go before him | To **go before** is an idiom that indicates that before the Lord comes, John will announce to the people that the Lord is going to come to them. Alternate translation: “John will announce that the Lord is coming” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 69 | LUK | 1 | 17 | p472 | figs-doublet | ἐν πνεύματι καὶ δυνάμει Ἠλεία | 1 | in the spirit and power of Elijah | In this context, the words **spirit** and **power** mean similar things. The angel may be using them together for emphasis. Alternate translation: “with the same great power that Elijah had” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 70 | LUK | 1 | 17 | l022 | figs-hendiadys | ἐν πνεύματι καὶ δυνάμει Ἠλεία | 1 | in the spirit and power of Elijah | Alternatively, the angel may be expressing a single idea by using two words connected with **and.** The term **power** may tell what kind of **spirit** Elijah had. If your readers would misunderstand this, you could express the meaning with a single phrase. Alternate translation: “in the powerful spirit of Elijah” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 71 | LUK | 1 | 17 | l023 | translate-names | Ἠλεία | 1 | Elijah | **Elijah** is the name of a man, a great prophet of Israel. It occurs several times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 72 | LUK | 1 | 17 | w32h | figs-personification | ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα | 1 | to turn the hearts of fathers back to their children | The angel speaks of **hearts** as if they were living things that could be turned to go in a different direction. This expression figuratively means to change someone’s attitude toward something. Alternate translation: “to make fathers care about their children once again” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 73 | LUK | 1 | 17 | qe48 | figs-synecdoche | ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα | 1 | to turn the hearts of fathers back to their children | The angel uses the relationship between **fathers** and **children** figuratively to represent all relationships. Luke relates in [3:10-14](../03/10.md) how John encouraged reconciliation in a variety of different relationships. Alternate translation: “to restore broken relationships” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 74 | LUK | 1 | 17 | l024 | figs-explicit | ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα | 1 | to turn the hearts of fathers back to their children | It is assumed that readers will know that this is what the prophet Malachi had said Elijah would do before the Lord came. The implication in context is that John will fulfill this prophecy by using the same empowerment that Elijah had. If it would be helpful to your readers, you could express this explicitly. Alternate translation: “to restore broken relationships, just as the prophet Malachi said Elijah would do before the Lord came” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 75 | LUK | 1 | 17 | l025 | figs-explicit | ἀπειθεῖς ἐν φρονήσει δικαίων | 1 | to turn … the disobedient to the wisdom of the righteous | Gabriel is using the term **wisdom** in the Old Testament sense as a moral term that refers to choosing the way in life that God has shown to be best. The people who make this choice are **righteous**, meaning that God considers them to be living in the right way. Alternate translation: “to lead people who are disobeying God to choose his ways and become people who live right” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 76 | LUK | 1 | 17 | j49j | figs-nominaladj | ἀπειθεῖς…δικαίων | 1 | the disobedient … of the righteous | Gabriel is using the adjectives **disobedient** and **righteous** as nouns in order to indicate groups of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “people who are disobeying God … people who live right” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 77 | LUK | 1 | 17 | ujs1 | figs-explicit | λαὸν κατεσκευασμένον | 1 | a people prepared | You could state explicitly in your translation what the people will be prepared to do. Alternate translation: “a people who will be prepared to believe his message” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 78 | LUK | 1 | 18 | asn2 | figs-explicit | κατὰ τί γνώσομαι τοῦτο | 1 | How will I know this | Zechariah is implicitly asking for a sign as proof. Alternate translation: “What sign can you show me to prove that this will happen” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 79 | LUK | 1 | 18 | l026 | grammar-connect-logic-result | γάρ | 1 | For | This word introduces the reason why Zechariah wants a sign. He and his wife are both too old to have children, so he is finding it hard to believe what the angel has told him. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 80 | LUK | 1 | 18 | l027 | figs-idiom | προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς | 1 | my wife is advanced in her days | Zechariah is using two idioms. As in [1:7](../01/07.md), to be **advanced** means figuratively to have aged, and **days** figuratively refers a particular period of time, in this case the lifetime of Elizabeth. Alternate translation: “my wife has also grown old” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 81 | LUK | 1 | 19 | l028 | figs-hendiadys | ἀποκριθεὶς ὁ ἄγγελος εἶπεν | 1 | answering the angel said | Together the words **answering** and **said** mean that the angel responded to the question that Zechariah asked. Alternate translation: “the angel responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 82 | LUK | 1 | 19 | p3jn | figs-declarative | ἐγώ εἰμι Γαβριὴλ, ὁ παρεστηκὼς ἐνώπιον τοῦ Θεοῦ | 1 | I am Gabriel, the one standing before God | Gabriel says this in the form of a statement, but he means it as a rebuke to Zechariah. The presence of an angel coming directly from God should be enough proof for him. Alternate translation: “You should have believed me, Gabriel, coming to you straight from God!” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 83 | LUK | 1 | 19 | l029 | translate-names | Γαβριὴλ | 1 | Gabriel | **Gabriel** is the name of an angel. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 84 | LUK | 1 | 19 | yp6z | figs-metaphor | ὁ παρεστηκὼς ἐνώπιον τοῦ Θεοῦ | 1 | the one standing before God | To stand **before** or “in front of” a master, that is, in the presence of that master, figuratively means to be available to serve them at all times in any capacity. Alternate translation: “I serve God personally” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 85 | LUK | 1 | 19 | pd7h | figs-activepassive | ἀπεστάλην λαλῆσαι πρὸς σὲ | 1 | I was sent to speak to you | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “God sent me to speak to you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 86 | LUK | 1 | 20 | x9qk | figs-metaphor | καὶ ἰδοὺ | 1 | and behold | The term **behold** focuses the attention of the listener on what the speaker is about to say. Though it literally means “look” or “see,” in this case seeing figuratively means giving notice and attention. Alternate translation: “Pay attention!” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 87 | LUK | 1 | 20 | l030 | figs-explicit | ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι | 1 | you will be silent, and not able to speak | The implication is that God will make this happen, to show that Zechariah should have believed what Gabriel told him. Alternate translation: “God will make you completely unable to speak” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 88 | LUK | 1 | 20 | g5t1 | figs-doublet | σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι | 1 | silent, and not able to speak | These two phrases mean the same thing. Gabriel uses the repetition to emphasize how complete the silence of Zechariah will be. Alternate translation: “completely unable to speak” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 89 | LUK | 1 | 20 | q6y3 | figs-metonymy | οὐκ ἐπίστευσας τοῖς λόγοις μου | 1 | you did not believe my words | Gabriel uses the term **words** figuratively to describe the content of his message by reference to something associated with it, the words he used to communicate it. Alternate translation: “you did not believe what I told you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 90 | LUK | 1 | 20 | l031 | figs-activepassive | οἵτινες πληρωθήσονται | 1 | which will be fulfilled | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “which will happen” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 91 | LUK | 1 | 20 | hgu3 | figs-idiom | εἰς τὸν καιρὸν αὐτῶν | 1 | in their time | This is an idiom that means “the time that pertains to them.” Alternate translation: “at the appointed time” or “at the time that God has chosen” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 92 | LUK | 1 | 21 | e14e | grammar-connect-time-simultaneous | καὶ | 1 | And | This word marks a shift in the story from what happened inside the temple to what happened outside. Alternate translation: “While that was happening” or “While the angel and Zechariah were talking” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) |
| 93 | LUK | 1 | 22 | h6vt | grammar-connect-logic-result | ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ. καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενεν κωφός | 1 | they concluded that he had seen a vision in the temple; and he was making signs to them, and remained unable to speak | If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “He kept on making signs to them but said nothing. So they concluded that he must have seen a vision while he was in the temple” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 94 | LUK | 1 | 22 | r2ak | figs-explicit | ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ | 1 | they perceived that he had seen a vision | Gabriel was actually present with Zechariah in the temple. He explains in [1:19](../01/19.md) that God sent him there. The people, not knowing this, assumed that Zechariah had seen a vision. While the Greek says that they “perceived” this, it means that they thought they recognized what had happened. Alternate translation: “they thought that he had seen a vision” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 95 | LUK | 1 | 23 | duy9 | writing-newevent | καὶ ἐγένετο | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 96 | LUK | 1 | 23 | l032 | figs-activepassive | ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ | 1 | when the days of his priestly service were fulfilled | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “when Zechariah had finished his time of service at the temple” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 97 | LUK | 1 | 23 | l033 | figs-idiom | αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ | 1 | the days of his priestly service | Here, Luke uses the term **days** figuratively to refer to a particular time. Alternate translation: “his time of service at the temple” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 98 | LUK | 1 | 23 | sa5y | figs-explicit | ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ | 1 | he went away to his home | This expression indicates implicitly that Zechariah did not live in Jerusalem, where the temple was located. Luke indicates in [1:39](../01/39.md) that Zechariah and Elizabeth lived instead in a city in the hill country of Judah, the area to the south of Jerusalem. Alternate translation: “he traveled back to his hometown” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 99 | LUK | 1 | 24 | l034 | grammar-connect-time-sequential | δὲ | 1 | And | This word indicates that the events the story will now relate came after the events it has just described. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 100 | LUK | 1 | 24 | cda2 | figs-idiom | μετὰ δὲ ταύτας τὰς ἡμέρας | 1 | after these days | Here, Luke uses the term **days** to refer figuratively to a particular period of time, specifically, the time when Zechariah was serving in the temple. Alternate translation: “after Zechariah had finished serving at the temple” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 101 | LUK | 1 | 24 | kpw1 | figs-explicit | περιέκρυβεν ἑαυτὴν μῆνας πέντε | 1 | she hid herself for five months | This expression means that Elizabeth did not leave her house during that time. She seems to state the reason for this in the next verse. She had felt disgraced because she was not able to have children. But if she stayed in her house for **five months**, the next time people saw her, her pregnancy would show, and it would be clear that she was able to have children. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “She did not leave her house for five months so that by the next time people saw her, it would be clear that she was going to have a baby” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 102 | LUK | 1 | 25 | w8yq | figs-exclamations | οὕτως μοι πεποίηκεν Κύριος | 1 | Thus the Lord has done for me | This is a positive exclamation. Elizabeth is very happy with what the Lord has done for her. If your readers would misunderstand this, you could show this by making it a separate sentence and indicating with the conventions of your language that it is an exclamation. Alternate translation: “What a marvelous thing the Lord has done for me” (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
| 103 | LUK | 1 | 25 | z1xr | figs-explicit | οὕτως μοι πεποίηκεν Κύριος | 1 | Thus the Lord has done for me | It is implicit that Elizabeth is referring to the fact that the Lord has allowed her to become pregnant. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “What a marvelous thing the Lord has done for me by allowing me to become pregnant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 104 | LUK | 1 | 25 | pn2a | figs-idiom | ἐπεῖδεν | 1 | he looked upon me | Here, the expression **looked upon** is an idiom that means “shown regard for” or “treated well.” Alternate translation: “he treated me kindly” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 105 | LUK | 1 | 25 | lx3p | figs-explicit | ἀφελεῖν ὄνειδός μου ἐν ἀνθρώποις | 1 | to take away my disgrace among people | By **disgrace**, Elizabeth means the shame she felt because she was not able to have children. Alternate translation: “so that I no longer have to feel ashamed when I am around other people because I cannot have children” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 106 | LUK | 1 | 26 | v9w2 | figs-explicit | ἐν…τῷ μηνὶ τῷ ἕκτῳ | 1 | in the sixth month | Luke assumes that readers will recognize that this does not mean the sixth month of the year, but the sixth month of Elizabeth’s pregnancy. If you think there could be some confusion about this, you could state that explicitly. Alternate translation: “after Elizabeth had been pregnant for six months” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 107 | LUK | 1 | 26 | l035 | translate-ordinal | τῷ μηνὶ τῷ ἕκτῳ | 1 | the sixth month | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “month 6” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
| 108 | LUK | 1 | 26 | rl4c | figs-activepassive | ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ Θεοῦ | 1 | the angel Gabriel was sent from God | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “God sent the angel Gabriel” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 109 | LUK | 1 | 26 | l036 | translate-names | Γαλιλαίας | 1 | Galilee | **Galilee** is the name of a region. It occurs many times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 110 | LUK | 1 | 26 | l037 | translate-names | Ναζαρὲτ | 1 | Nazareth | **Nazareth** is the name of a city. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 111 | LUK | 1 | 27 | l038 | writing-participants | ἀνδρὶ, ᾧ ὄνομα Ἰωσὴφ | 1 | a man whose name was Joseph | This introduces Joseph as a new character in the story. If your language has an expression of its own that serves this purpose, you can use it here. (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 112 | LUK | 1 | 27 | l039 | translate-names | Ἰωσὴφ | 1 | Joseph | **Joseph** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 113 | LUK | 1 | 27 | tzh2 | figs-metaphor | ἐξ οἴκου Δαυεὶδ | 1 | of the house of David | In this expression, the word **house** describes all the people descended from a particular person. The term views all of those descendants figuratively as if they were one household living together. Alternate translation: “who was a descendant of King David” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 114 | LUK | 1 | 27 | l040 | writing-background | ἐξ οἴκου Δαυεὶδ | 1 | of the house of David | This is background information that helps identify Joseph further. It is important for readers to know because it means that as [1:32](../01/32.md) indicates, Jesus, as the adoptive son of Joseph, will be an eligible successor to King David as the Messiah. Alternate translation: “who came from the royal line of David” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 115 | LUK | 1 | 27 | w9tm | writing-participants | τὸ ὄνομα τῆς παρθένου Μαριάμ | 1 | the name of the virgin was Mary | This introduces Mary as a new character in the story. If your language has an expression of its own that serves this purpose, you can use it here. (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 116 | LUK | 1 | 27 | l041 | translate-names | Μαριάμ | 1 | Mary | **Mary** is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 117 | LUK | 1 | 28 | i7h4 | figs-idiom | χαῖρε | 1 | Rejoice | This word was used as a greeting. Alternate translation: “Greetings” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 118 | LUK | 1 | 28 | bp2n | κεχαριτωμένη | 1 | favored one | Alternate translation: “you who have received great grace” or “you who have received special kindness” | |
| 119 | LUK | 1 | 28 | jmq9 | figs-idiom | ὁ Κύριος μετὰ σοῦ | 1 | The Lord is with you | The expression **with you** is an idiom that indicates favor and acceptance. Alternate translation: “The Lord is pleased with you” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 120 | LUK | 1 | 29 | l042 | figs-metonymy | ἐπὶ τῷ λόγῳ | 1 | by his words | Luke is using the term **words** figuratively to mean what Gabriel said by using words. Alternate translation: “by what he said” or “when he said this” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 121 | LUK | 1 | 29 | ytx7 | διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος | 1 | she was considering what kind of greeting this might be | Alternate translation: “she wondered why an angel would greet her in this way” | |
| 122 | LUK | 1 | 30 | l043 | grammar-connect-logic-result | μὴ φοβοῦ, Μαριάμ; εὗρες γὰρ χάριν παρὰ τῷ Θεῷ | 1 | Do not be afraid, Mary, for you have found favor with God | If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “God is showing you his kindness, Mary, so you do not need to be afraid” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 123 | LUK | 1 | 30 | d3rx | figs-imperative | μὴ φοβοῦ | 1 | Do not be afraid | While the angel speaks these words in the form of a command, he is actually telling Mary something that he thinks will help and encourage her. Alternate translation: “You do not need to be afraid” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 124 | LUK | 1 | 30 | a3eb | figs-activepassive | εὗρες…χάριν παρὰ τῷ Θεῷ | 1 | you have found favor with God | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “God is showing you his kindness” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 125 | LUK | 1 | 31 | l044 | figs-metaphor | καὶ ἰδοὺ | 1 | And behold | As in [1:20](../01/20.md), **behold** is a term that focuses the attention of the listener on what the speaker is about to say. Alternate translation: “Listen carefully now” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 126 | LUK | 1 | 31 | fi5q | figs-explicitinfo | συνλήμψῃ ἐν γαστρὶ, καὶ τέξῃ υἱόν | 1 | you will conceive in your womb and bear a son | The phrase **conceive in your womb** might seem to express unnecessary extra information, and so if you represent all of it in your language, that might not seem natural. However, the details are important here. The expression emphasizes that Jesus was a human son born of a human mother. So be sure to translate this expression in a way that conveys that. (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) |
| 127 | LUK | 1 | 31 | l045 | figs-declarative | καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν | 1 | you will call his name Jesus | As in [1:13](../01/13.md), Gabriel is using a statement as a command in order to tell Mary what to do. Alternate translation: “you are to name him Jesus” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 128 | LUK | 1 | 31 | l046 | figs-idiom | καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν | 1 | call his name Jesus | As in [1:13](../01/13.md), **call his name** is an idiom that means to give a child a name. Alternate translation: “name him Jesus” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 129 | LUK | 1 | 31 | l047 | translate-names | Ἰησοῦν | 1 | Jesus | This is a man’s name. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 130 | LUK | 1 | 32 | l048 | figs-idiom | Υἱὸς Ὑψίστου κληθήσεται | 1 | He … will be called the Son of the Most High | To **be called** is an idiom that means “to be.” (This idiom occurs three times in this episode and in a few other places in the book, such as [1:76](../01/76.md), [2:23](../02/23.md), and [15:19](../15/19.md).) Alternate translation: “He will be the Son of the Most High” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 131 | LUK | 1 | 32 | hl55 | guidelines-sonofgodprinciples | Υἱὸς Ὑψίστου κληθήσεται | 1 | He … will be called the Son of the Most High | Gabriel is not saying only that **Son of the Most High** is a title by which Jesus will be known. Instead, just as the previous verse described how Jesus was a human son born of a human mother, his statement here indicates that Jesus was also the divine Son of a divine Father. You may want to show this by employing capitalization or whatever other convention your language uses to indicate divinity. Alternate translation: “He will be the Son of the Most High” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 132 | LUK | 1 | 32 | ip26 | figs-activepassive | Υἱὸς Ὑψίστου κληθήσεται | 1 | He … will be called the Son of the Most High | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “He will be the Son of the Most High” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 133 | LUK | 1 | 32 | z74z | figs-idiom | Ὑψίστου | 1 | the Most High | This is an idiomatic way of referring to God, as the fuller expression “the Most High God” in [8:38](../08/38.md) shows. If your readers would misunderstand this, you could translate the phrase that way in order to explain its meaning. Or, you could simply reproduce the phrase in the simpler form in which it occurs here in order to show your readers one of the ways in which the people of this time referred to God. Alternate translation: “the Most High God” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 134 | LUK | 1 | 32 | lwd9 | figs-metonymy | δώσει αὐτῷ…τὸν θρόνον Δαυεὶδ, τοῦ πατρὸς αὐτοῦ | 1 | will give to him the throne of his father David | The **throne** figuratively represents a king’s authority to rule. Alternate translation: “will give him authority to rule as king as his ancestor David did” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 135 | LUK | 1 | 32 | l049 | figs-metaphor | δώσει αὐτῷ…τὸν θρόνον Δαυεὶδ, τοῦ πατρὸς αὐτοῦ | 1 | will give to him the throne of his father David | Here, the term **father** figuratively means “ancestor,” but since a line of kings is in view, it also indicates that Jesus will be a successor to David. Alternate translation: “will give him authority to rule as a successor to his ancestor David” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 136 | LUK | 1 | 33 | l050 | figs-parallelism | βασιλεύσει…εἰς τοὺς αἰῶνας; καὶ τῆς βασιλείας αὐτοῦ, οὐκ ἔσται τέλος | 1 | he will reign … to the ages, and there will be no end of his kingdom | These two phrases mean similar things. Gabriel uses them together to emphasize how certain it is that Jesus will always rule. Because Gabriel is making a proclamation, he is speaking in a form much like poetry. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than **and**, in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “he will rule … forever, yes, his kingship will always continue” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 137 | LUK | 1 | 33 | l051 | figs-metaphor | τὸν οἶκον Ἰακὼβ | 1 | the house of Jacob | In this expression, the word **house** figuratively describes all the people descended from a particular person, in this case Jacob, who was also known as Israel. Alternate translation: “the people descended from Jacob” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 138 | LUK | 1 | 33 | l052 | translate-names | Ἰακὼβ | 1 | Jacob | **Jacob** is the name of a man. Luke uses it a few more times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 139 | LUK | 1 | 33 | l053 | figs-idiom | εἰς τοὺς αἰῶνας | 1 | to the ages | This is an idiom. The term **ages** means long periods of time. Alternate translation: “forever” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 140 | LUK | 1 | 33 | q516 | figs-litotes | τῆς βασιλείας αὐτοῦ, οὐκ ἔσται τέλος | 1 | there will be no end of his kingship | This is a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “his kingship will always continue” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 141 | LUK | 1 | 33 | l054 | figs-abstractnouns | τῆς βασιλείας αὐτοῦ, οὐκ ἔσται τέλος | 1 | there will be no end of his kingship | The abstract noun **kingship** refers to the action of a king reigning. If your readers would misunderstand this, you could express the idea behind this word with a verb such as “reign.” Alternate translation: “he will always reign” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 142 | LUK | 1 | 34 | cf3b | figs-explicit | πῶς ἔσται τοῦτο | 1 | How will this be | The implication is that even though Mary did not understand how this could happen, she did not doubt that it would happen. This is clear from the way that Gabriel responds positively and encouragingly to her, by contrast to the way he rebuked Zechariah in [1:18](../01/18.md) for his similar-sounding question. If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: “I believe you, though I do not understand how this could happen” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 143 | LUK | 1 | 34 | fqt7 | figs-euphemism | ἄνδρα οὐ γινώσκω | 1 | I have not known a man | Mary uses a polite expression to say that she had not engaged in sexual activity. Alternate translation: “I have never had sexual relations with a man” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 144 | LUK | 1 | 35 | l055 | figs-hendiadys | ἀποκριθεὶς ὁ ἄγγελος εἶπεν | 1 | answering the angel said | Together the words **answering** and **said** mean that the angel responded to the question that Mary asked. Alternate translation: “the angel responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 145 | LUK | 1 | 35 | l056 | figs-parallelism | Πνεῦμα Ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι | 1 | The Holy Spirit will come upon you, and the power of the Most High will overshadow you | These two phrases mean similar things. Once again Gabriel is speaking in a form much like Hebrew poetry. It would be good here as well to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a term other than **and**, in order to show that the second phrase is repeating and clarifying the meaning of the first one, not saying something additional. Alternate translation: “The Holy Spirit will come to you, yes, the power of God will cover you like a shadow” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 146 | LUK | 1 | 35 | x53s | figs-metaphor | δύναμις Ὑψίστου ἐπισκιάσει σοι | 1 | the power of the Most High will overshadow you | It was the **power** of God that would supernaturally cause Mary to become pregnant even while she still remained a virgin. It is not clear exactly how this happened, since Gabriel speaks figuratively as if God’s power had a shadow in order to describe it. But make sure that your translation does not imply that there was any physical or sexual union involved. This was a miracle. It might work well to retain Gabriel’s language and change the metaphor to a simile. Alternate translation: “the power of the Most High will cover you like a shadow” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 147 | LUK | 1 | 35 | l057 | figs-idiom | Ὑψίστου | 1 | the Most High | See how you translated the expression **the Most High** in [1:32](../01/32.md). Alternate translation: “the Most High God” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 148 | LUK | 1 | 35 | l058 | figs-idiom | διὸ καὶ τὸ γεννώμενον Ἅγιον κληθήσεται, Υἱὸς Θεοῦ | 1 | Therefore, the holy one who will be born will be called the Son of God | As in [1:32](../01/32.md), to **be called** is an idiom that means “to be.” Alternate translation: “Therefore, this holy baby will be the Son of God” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 149 | LUK | 1 | 35 | k866 | guidelines-sonofgodprinciples | διὸ καὶ τὸ γεννώμενον Ἅγιον κληθήσεται, Υἱὸς Θεοῦ | 1 | Therefore, the holy one who will be born will be called the Son of God | Gabriel is not saying only that **Son of God** is a title by which Jesus will be known. Instead, this is a further statement that Jesus would be the divine Son of a divine Father. (Gabriel says **therefore**, indicating that this will be the result of the process he has just described.) You may want to show this by employing capitalization or whatever other convention your language uses to indicate divinity. Alternate translation: “Therefore, this holy baby will be the Son of God” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 150 | LUK | 1 | 35 | vrz6 | figs-activepassive | τὸ γεννώμενον Ἅγιον κληθήσεται, Υἱὸς Θεοῦ | 1 | the holy one who will be born will be called the Son of God | If your readers would misunderstand these two passive forms, you could express the meaning of each with an active form. Alternate translation: “people will call this holy baby whom you will bear the Son of God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 151 | LUK | 1 | 35 | l059 | figs-parallelism | τὸ γεννώμενον Ἅγιον κληθήσεται, Υἱὸς Θεοῦ | 1 | the holy one who will be born will be called the Son of God | Depending on how the Greek is understood, this could be another parallel statement. Alternate translation: “The one who will be born will be holy. Yes, he will be the Son of God” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 152 | LUK | 1 | 36 | lx9k | figs-metaphor | ἰδοὺ | 1 | Behold | **Behold** focuses the attention of the listener on what the speaker is about to say. Alternate translation: “Consider this” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 153 | LUK | 1 | 36 | f88l | καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτῆς | 1 | she also has conceived a son in her old age | Make sure that your translation does not make it does not sound as if both Mary and Elizabeth were old when they conceived. Alternate translation: “she has also become pregnant with a son, even though she is already very old” | |
| 154 | LUK | 1 | 36 | hck2 | figs-idiom | οὗτος μὴν ἕκτος ἐστὶν αὐτῇ | 1 | this is the sixth month for her | This is an idiom. Alternate translation: “she is now in the sixth month of her pregnancy” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 155 | LUK | 1 | 36 | l060 | figs-idiom | τῇ καλουμένῃ στείρᾳ | 1 | who was called barren | This is a further use of the idiom also found in [1:32](../01/32.md) and [1:35](../01/35.md) in which “to be called” means “to be.” Alternate translation: “who was not able to have children” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 156 | LUK | 1 | 37 | v42f | grammar-connect-logic-result | ὅτι | 1 | For | This word indicates that the sentence it introduces explains the reason for what the previous sentence described. Alternate translation: “This shows that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 157 | LUK | 1 | 37 | g7yt | figs-doublenegatives | οὐκ ἀδυνατήσει παρὰ τοῦ Θεοῦ πᾶν ῥῆμα | 1 | every word will not be impossible for God | If your readers would misunderstand this, you could translate this double negative as a positive statement. Alternate translation: “God is able to do anything he says” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 158 | LUK | 1 | 37 | l061 | figs-metonymy | οὐκ ἀδυνατήσει παρὰ τοῦ Θεοῦ πᾶν ῥῆμα | 1 | every word will not be impossible for God | Here, the term **word** could mean: (1) since Mary uses the same term figuratively in the next verse to describe the message that Gabriel has brought from God, Gabriel may be using it to mean that message as well. Alternate translation: “God is able to do anything he says” (2) Gabriel may be using the term in a general sense to mean “thing.” Alternate translation: “everything is possible with God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 159 | LUK | 1 | 38 | tef1 | figs-metaphor | ἰδοὺ | 1 | Behold | Here, **behold** means more literally “look,” that is, “Look at me,” by which Mary means, “This is who I am.” Alternate translation (not followed by a comma): “I am” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 160 | LUK | 1 | 38 | kw3g | figs-metaphor | ἡ δούλη Κυρίου | 1 | the female servant of the Lord | By describing herself as a **servant**, Mary is responding humbly and willingly. She is not boasting about being in the Lord’s service. Choose an expression in your language that will show her humility and obedience to the Lord. Alternate translation: “someone who will gladly serve the Lord in any way he wishes” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 161 | LUK | 1 | 38 | b9ax | γένοιτό μοι | 1 | May it happen to me | Once again Mary is expressing her willingness for the things to happen that the angel has told her about. Alternate translation: “I am willing for these things to happen to me” | |
| 162 | LUK | 1 | 38 | l062 | figs-metonymy | κατὰ τὸ ῥῆμά σου | 1 | according to your word | Here, the term **word** figuratively describes the message that Gabriel has brought. Alternate translation: “just as you have said” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 163 | LUK | 1 | 39 | ka5b | writing-newevent | δὲ…ἐν ταῖς ἡμέραις ταύταις | 1 | Then … in those days | This time reference sets the stage for a new episode in the story. Alternate translation: “Around that same time” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 164 | LUK | 1 | 39 | l063 | figs-idiom | ἐν ταῖς ἡμέραις ταύταις | 1 | in those days | Here, Luke uses the term **days** figuratively to refer to a particular time. Alternate translation: “Around that same time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 165 | LUK | 1 | 39 | wj5i | figs-idiom | ἀναστᾶσα | 1 | arose | This is an idiom that means not just that Mary stood up, but that she took action to get an enterprise under way. Alternate translation: “started out” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 166 | LUK | 1 | 39 | sii5 | figs-explicit | τὴν ὀρινὴν | 1 | the hill country | This was an area of high hills extending south from the Jerusalem area to the Negev desert. Alternate translation: “the hilly area south of Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 167 | LUK | 1 | 40 | ee51 | figs-explicit | εἰσῆλθεν εἰς | 1 | entered into | The implication is that Mary finished her journey before she went into Zechariah’s house. You can state this clearly. Alternate translation: “Once she arrived, she went inside” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 168 | LUK | 1 | 41 | bx82 | writing-newevent | καὶ ἐγένετο | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. One method that is natural in some languages is to introduce this event without such a phrase. UST often models this approach. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 169 | LUK | 1 | 41 | v99g | writing-pronouns | ἐν τῇ κοιλίᾳ αὐτῆς | 1 | in her womb | The pronoun **her** refers to Elizabeth. Alternate translation: “in Elizabeth’s womb” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 170 | LUK | 1 | 41 | ya5v | figs-metaphor | ἐσκίρτησεν | 1 | leaped | Luke says that Elizabeth’s baby **leaped**, but this was not literally possible. The expression refers figuratively to the baby making a sudden movement in response to the sound of Mary’s voice. Alternate translation: “moved suddenly” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 171 | LUK | 1 | 41 | l064 | figs-activepassive | ἐπλήσθη Πνεύματος Ἁγίου ἡ Ἐλεισάβετ | 1 | Elizabeth was filled with the Holy Spirit | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the Holy Spirit filled Elizabeth” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 172 | LUK | 1 | 41 | l065 | figs-metaphor | ἐπλήσθη Πνεύματος Ἁγίου ἡ Ἐλεισάβετ | 1 | Elizabeth was filled with the Holy Spirit | Luke speaks figuratively as if Elizabeth was a container that the Holy Spirit filled. Alternate translation: “the Holy Spirit empowered Elizabeth” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 173 | LUK | 1 | 42 | r4ka | figs-hendiadys | ἀνεφώνησεν φωνῇ μεγάλῃ καὶ εἶπεν | 1 | she exclaimed in a loud voice and said | The expression **exclaimed … and said** expresses a single idea by using two words connected with **and**. The word **exclaimed** indicates that what was **said** was an exclamation. Alternate translation: “she said loudly and excitedly” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 174 | LUK | 1 | 42 | f69c | figs-idiom | φωνῇ μεγάλῃ | 1 | in a loud voice | This is an idiom that means Elizabeth raised the volume of her voice. Alternate translation: “loudly” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 175 | LUK | 1 | 42 | t5e8 | figs-idiom | ἐν γυναιξίν | 1 | among women | The expression **among women** is an idiom that means “more than any other woman.” You could express that as an alternate translation. (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 176 | LUK | 1 | 42 | bnl2 | figs-metaphor | ὁ καρπὸς τῆς κοιλίας σου | 1 | the fruit of your womb | Elizabeth speaks figuratively of Mary’s baby as if he were the fruit that a plant or tree produces. Alternate translation: “the baby you are carrying” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 177 | LUK | 1 | 43 | k63f | figs-rquestion | καὶ πόθεν μοι τοῦτο, ἵνα ἔλθῃ ἡ μήτηρ τοῦ Κυρίου μου πρὸς ἐμέ? | 1 | And whence is this to me, that the mother of my Lord should come to me? | Elizabeth is not asking for information. She is using a question form to show how surprised and happy she is that Mary has come to visit her. Alternate translation: “How wonderful it is that the mother of my Lord has come to visit me!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 178 | LUK | 1 | 43 | l066 | figs-idiom | πόθεν μοι τοῦτο | 1 | whence is this to me | The expression **whence is this to me** means “where did this come from to me.” It is an idiom for describing something as wonderful and unexpected. Alternate translation (not followed by a comma): “how wonderful it is” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 179 | LUK | 1 | 43 | tiu4 | figs-123person | ἡ μήτηρ τοῦ Κυρίου μου | 1 | the mother of my Lord | Elizabeth is referring to Mary in the third person. You could make this clear by adding the word “you” in your translation, as UST does. (See: rc://en/ta/man/translate/figs-123person) |
| 180 | LUK | 1 | 44 | uq3j | figs-metaphor | ἰδοὺ γὰρ | 1 | For behold | The term **behold** focuses the attention of the listener on what the speaker is about to say. This phrase alerts Mary to pay attention to Elizabeth’s surprising statement that follows. Alternate translation: “Listen carefully now” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 181 | LUK | 1 | 44 | h54t | figs-metaphor | ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ ὦτά μου | 1 | as soon as the sound of your greeting was in my ears | Elizabeth is using the term **ears** to mean hearing, and hearing figuratively means recognition. Alternate translation: “as soon as I heard your voice and realized that it was you” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 182 | LUK | 1 | 44 | u9db | figs-metaphor | ἐσκίρτησεν ἐν ἀγαλλιάσει | 1 | leaped for joy | As in [1:41](../01/41.md), **leaped** is a figurative way of referring to sudden movement. Alternate translation: “moved suddenly because he was so happy” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 183 | LUK | 1 | 45 | kf73 | figs-123person | ἡ πιστεύσασα…τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου | 1 | she who believed … the things that were spoken to her from the Lord | Elizabeth is speaking to Mary, and these phrases describe Mary, but Elizabeth nevertheless speaks of her in the third person. She does this perhaps as a sign of respect, since she has just identified Mary as “the mother of my Lord.” Alternate translation: “you who believed … the message that the Lord sent you”(See: [[rc://en/ta/man/translate/figs-123person]]) |
| 184 | LUK | 1 | 45 | gc1e | figs-activepassive | ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου | 1 | that there would be a fulfillment of the things that were spoken to her from the Lord | If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “that the Lord would do everything he sent the angel to tell you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 185 | LUK | 1 | 45 | g8rc | figs-explicit | ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου | 1 | that there would be a fulfillment of the things that were spoken to her from the Lord | Here, instead of the word “by,” Elizabeth uses the word **from** because Mary actually heard the angel Gabriel speak (see [1:26](../01/26.md)), but the things he spoke ultimately came from the Lord. Alternate translation: “that the Lord would do everything he sent the angel to tell you” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 186 | LUK | 1 | 46 | vxj4 | figs-synecdoche | μεγαλύνει ἡ ψυχή μου | 1 | My soul magnifies | The word **soul** refers to the inmost part of a person. Here, Mary uses it to refer to all of herself. Mary is saying that her worship comes from deep inside her. Alternate translation: “From the depths of my being, I praise” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 187 | LUK | 1 | 47 | jp51 | figs-synecdoche | ἠγαλλίασεν τὸ πνεῦμά μου | 1 | and my spirit has rejoiced | The word **spirit** also refers to the inner part of a person. Alternate translation: “yes, with everything inside of me, I rejoice” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 188 | LUK | 1 | 47 | l067 | figs-parallelism | ἠγαλλίασεν τὸ πνεῦμά μου | 1 | and my spirit has rejoiced | This statement is parallel to the one in the previous verse. Mary is speaking in poetry. Hebrew poetry was based on this kind of repetition, and it might be good to show that to your readers by including both phrases in your translation rather than combining them. Alternate translation: “yes, with everything inside of me, I rejoice” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 189 | LUK | 1 | 47 | hgz7 | figs-idiom | ἠγαλλίασεν | 1 | has rejoiced | Mary is speaking idiomatically as if something she is presently doing happened in the past. Alternate translation: “is celebrating” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 190 | LUK | 1 | 48 | zhr5 | grammar-connect-logic-result | ὅτι | 1 | For | This word introduces the reason for what the previous sentence described. Alternate translation: “And this is why” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 191 | LUK | 1 | 48 | k3fv | figs-idiom | ἐπέβλεψεν ἐπὶ | 1 | looked upon | As in [1:25](../01/25.md), **looked upon** is an idiom that means “shown regard for.” Alternate translation: “he has kindly chosen” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 192 | LUK | 1 | 48 | tg6y | figs-metonymy | τὴν ταπείνωσιν τῆς δούλης αὐτοῦ | 1 | the low condition of his female servant | Mary is speaking of her **low condition** figuratively to mean herself. Alternate translation: “me to serve him, even though I am not very important” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 193 | LUK | 1 | 48 | gsy2 | figs-metaphor | ἰδοὺ γὰρ | 1 | For behold | The term **behold** focuses the attention of the listener on what the speaker is about to say. Alternate translation: “Just think!” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 194 | LUK | 1 | 48 | l37l | figs-metonymy | πᾶσαι αἱ γενεαί | 1 | all generations | Mary uses the term **generations** figuratively to mean the people who will be born in all future generations. Alternate translation: “the people of all future generations” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 195 | LUK | 1 | 49 | xng2 | figs-metonymy | ὁ δυνατός | 1 | the Mighty One | Here, Mary is describing God figuratively by one of his attributes. She means that “God, who is powerful,” has done great things for her. (See: rc://en/ta/man/translate/figs-metonymy) |
| 196 | LUK | 1 | 49 | ze9y | figs-metonymy | ἅγιον τὸ ὄνομα αὐτοῦ | 1 | his name is holy | Mary is using the term **name** figuratively to mean God’s reputation, and the reputation figuratively represents God himself. Alternate translation: “he deserves to be treated with complete respect” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 197 | LUK | 1 | 50 | ijs2 | figs-idiom | εἰς γενεὰς καὶ γενεὰς | 1 | is unto generation and generation | This is an idiom. Alternate translation: “extends to every generation” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 198 | LUK | 1 | 50 | l068 | figs-idiom | τοῖς φοβουμένοις αὐτόν | 1 | those who fear him | In this context, to **fear** does not mean to be afraid, but to show respect and reverence. Alternate translation: “those who honor him” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 199 | LUK | 1 | 51 | pb8u | figs-metonymy | ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ | 1 | He has done mighty deeds with his arm | Mary is using the term **arm** figuratively to represent God’s power. Alternate translation: “He has demonstrated that he is very powerful” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 200 | LUK | 1 | 51 | s51c | figs-metaphor | διεσκόρπισεν | 1 | he has scattered | The word **scattered** figuratively describes how thoroughly God has defeated all who opposed him. The word creates a picture of God’s enemies fleeing in every direction, unable to arrange an organized retreat. Alternate translation: “he has completely defeated” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 201 | LUK | 1 | 51 | nt8x | figs-metaphor | ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν | 1 | those who are proud in the thoughts of their hearts | The term **hearts** figuratively represents the will and affections of these people. Alternate translation: “who cherish proud thoughts” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 202 | LUK | 1 | 52 | ty2j | figs-metonymy | καθεῖλεν δυνάστας ἀπὸ θρόνων | 1 | He has thrown down rulers from their thrones | A **throne** is a chair that a ruler sits on, and it is a symbol associated with authority. If a ruler is brought down from his throne, that means he no longer has the authority to reign. Alternate translation: “He has deposed rulers” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 203 | LUK | 1 | 52 | l069 | grammar-connect-logic-contrast | καὶ | 1 | and | This word indicates a contrast between what this phrase describes and what the previous phrase described. Try to make the contrast between these opposite actions clear in your translation. Alternate translation: “but”(See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 204 | LUK | 1 | 52 | ee3q | figs-metaphor | ὕψωσεν ταπεινούς | 1 | he has raised up the lowly | In this word picture, people who are more important are depicted as higher up than people who are less important. Alternate translation: “he has given important roles to humble people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 205 | LUK | 1 | 52 | yuu2 | figs-nominaladj | ταπεινούς | 1 | the lowly | Mary is using this adjective as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this with a noun phrase. Alternate translation: “humble people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 206 | LUK | 1 | 53 | z2he | grammar-connect-logic-contrast | καὶ | 1 | but | This word once again indicates a contrast between what this phrase describes and what the previous phrase described. Try to make the contrast between these opposite actions as clear as possible in your translation here as well. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 207 | LUK | 1 | 54 | d8g6 | translate-versebridge | 0 | If it would be helpful to your readers, you could combine [1:54](../01/54.md) and [1:55](../01/55.md) into a verse bridge, as UST does, in order to keep the information about Israel together. (See: [[rc://en/ta/man/translate/translate-versebridge]]) | ||
| 208 | LUK | 1 | 54 | l070 | figs-personification | Ἰσραὴλ | 1 | Israel | Mary is referring figuratively to all of the people of Israel as if they were a single person, their ancestor, **Israel**. Alternate translation: “the Israelites” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 209 | LUK | 1 | 54 | g5u1 | figs-metaphor | παιδὸς αὐτοῦ | 1 | his servant | The term **servant** refers figuratively to the special role that God gave to the people of Israel. Alternate translation: “his chosen people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 210 | LUK | 1 | 54 | hyt3 | figs-idiom | μνησθῆναι ἐλέους | 1 | to remember his mercy | In this context, the phrase **to remember his mercy** figuratively refers to God thinking about a person or group and considering what action he can take on their behalf. It does not suggest that God had ever forgotten to be merciful. Alternate translation: “in order to be merciful” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 211 | LUK | 1 | 55 | qc9k | figs-metaphor | καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν | 1 | as he spoke to our fathers | Here, the word **fathers** figuratively means “ancestors.” Alternate translation: “just as he promised to our ancestors” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 212 | LUK | 1 | 55 | l071 | translate-names | Ἀβραὰμ | 1 | Abraham | **Abraham** is the name of a man. It occurs several times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 213 | LUK | 1 | 55 | by4a | figs-metaphor | τῷ σπέρματι αὐτοῦ | 1 | to his seed | The term **seed** figuratively means “offspring.” It is a word picture. Just as plants produce seeds that grow into many more plants, so people can have many offspring. Alternate translation: “to his descendants” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 214 | LUK | 1 | 55 | l072 | figs-idiom | εἰς τὸν αἰῶνα | 1 | to the age | This is an idiom. See how you translated the similar expression in [1:33](../01/33.md). Alternate translation: “forever” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 215 | LUK | 1 | 56 | l073 | grammar-connect-time-sequential | καὶ | 1 | And | Luke uses this word to indicate that the event of Mary returning home happened after the event of Mary staying with Elizabeth for three months. Alternate translation: “then” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 216 | LUK | 1 | 56 | nt87 | writing-pronouns | ἔμεινεν…Μαριὰμ σὺν αὐτῇ ὡς μῆνας τρεῖς, καὶ ὑπέστρεψεν εἰς τὸν οἶκον αὐτῆς | 1 | Mary stayed with her about three months, and returned to her house | The first instance of the word **her** in this verse refers to Elizabeth, and the second instance refers to Mary. Be sure that it is clear in your translation that Mary returned to her own home. She did not stay for three months, leave for a time, and then return to Elizabeth’s home. Alternate translation: “Mary stayed with Elizabeth for about three months, and then Mary went back to her own house” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 217 | LUK | 1 | 57 | hfk3 | grammar-connect-time-sequential | δὲ | 1 | And | Luke uses this word to indicate that this event took place after the events he has just described. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 218 | LUK | 1 | 57 | l074 | figs-activepassive | ἐπλήσθη ὁ χρόνος | 1 | the time was fulfilled | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the time came” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 219 | LUK | 1 | 57 | dd2i | τοῦ τεκεῖν αὐτήν | 1 | for her to deliver | Your language may require you to state the object of **deliver**. Alternate translation: “for her to deliver her baby” or “for her to have her baby” | |
| 220 | LUK | 1 | 58 | j2xc | figs-metaphor | ἐμεγάλυνεν…τὸ ἔλεος αὐτοῦ μετ’ αὐτῆς | 1 | had magnified his mercy to her | Luke speaks figuratively as if God had made his mercy bigger towards Elizabeth. Alternate translation: “had shown great kindness to her” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 221 | LUK | 1 | 58 | l075 | figs-explicit | ἐμεγάλυνεν…τὸ ἔλεος αὐτοῦ μετ’ αὐτῆς | 1 | had magnified his mercy to her | The implication is that God’s great kindness to Elizabeth was to enable her to have a baby. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “had shown great kindness to her by enabling her to have a baby” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 222 | LUK | 1 | 59 | f4ul | writing-newevent | καὶ ἐγένετο | 1 | And it happened | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 223 | LUK | 1 | 59 | l076 | translate-unknown | ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ | 1 | on the eighth day | This expression refers to **the eighth day** of the baby’s life, reckoning the day he was born as the first day. If it would be helpful to your readers, you could translate this expression according to the way your own culture reckons time. Alternate translation: “when the baby was one week old” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 224 | LUK | 1 | 59 | gm1k | translate-ordinal | ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ | 1 | on the eighth day | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “on day 8” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
| 225 | LUK | 1 | 59 | ya7d | figs-explicit | ἦλθον περιτεμεῖν τὸ παιδίον | 1 | they came to circumcise the child | In this culture, family and friends often came to celebrate with the family when a baby was circumcised. This ceremony showed that the baby was a member of the community that was in a special relationship with God. If it would be helpful to your readers, you could express this explicitly. Alternate translation: “the family and friends of Zechariah and Elizabeth came for the baby’s circumcision ceremony, when he would be acknowledged as a member of the Israelite community” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 226 | LUK | 1 | 59 | ip8w | figs-idiom | ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ, Ζαχαρίαν | 1 | they were going to call him after the name of his father, Zechariah | As in [1:13](../01/13.md) and [1:31](../01/31.md), to **call** the name of a child is an idiom meaning to give a child a name. Alternate translation: “they were going to give him the same name as his father, Zechariah” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 227 | LUK | 1 | 60 | l077 | figs-hendiadys | ἀποκριθεῖσα ἡ μήτηρ αὐτοῦ εἶπεν | 1 | answering his mother said | Together the words **answering** and **said** mean that John’s mother responded to the intention of her family and friends to name the baby Zechariah. Alternate translation: “his mother responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 228 | LUK | 1 | 60 | l078 | figs-activepassive | κληθήσεται | 1 | he will be called | If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “we are going to name him John” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 229 | LUK | 1 | 61 | t4e7 | figs-explicit | οὐδείς ἐστιν ἐκ τῆς συγγενείας σου, ὃς καλεῖται τῷ ὀνόματι τούτῳ | 1 | There is no one among your relatives who is called by this name | The expression **this name** means specifically the name John. If your readers would misunderstand this, you could put the actual name in your translation. Alternate translation: “None of your relatives is named John” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 230 | LUK | 1 | 61 | l079 | figs-activepassive | καλεῖται τῷ ὀνόματι τούτῳ | 1 | is called by this name | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “has the name John” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 231 | LUK | 1 | 62 | ium2 | figs-explicit | ἐνένευον…τῷ πατρὶ αὐτοῦ | 1 | they made signs to his father | Zechariah may have been unable both to speak and to hear, but Gabriel only told him that he would be unable to speak, so it is more likely that the people simply assumed he could not hear because he was not speaking. If you think your readers might wonder why the people made signs to Zechariah, you could offer an explanation. Alternate translation: “because Zechariah was not speaking, the people thought he could not hear either, so they made signs to him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 232 | LUK | 1 | 62 | w3kq | figs-activepassive | τὸ τί ἂν θέλοι καλεῖσθαι αὐτό | 1 | as to what he wanted him to be called | If your readers would misunderstand this, you could express this with an active form, and you could state who would do the action. Alternate translation: “to ask him what name he wanted to give the baby” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 233 | LUK | 1 | 63 | gn28 | figs-explicit | αἰτήσας | 1 | asking for | It may be helpful to suggest how Zechariah was **asking**, since he could not speak. Alternate translation: “making signs with his hands to show that he wanted” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 234 | LUK | 1 | 63 | qu93 | translate-unknown | πινακίδιον | 1 | a writing tablet | This was a wooden **tablet** covered with wax. A person would use a stylus (that is, something with a sharp point) to write in the wax. The wax could later be smoothed out and the tablet could be used again. If your readers might not recognize this object, you could use a general expression. Alternate translation: “something to write on” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 235 | LUK | 1 | 64 | sdg1 | figs-parallelism | ἀνεῴχθη…τὸ στόμα αὐτοῦ…καὶ ἡ γλῶσσα αὐτοῦ | 1 | his mouth was opened and his tongue was freed | These two phrases mean the same thing. Luke uses them together for emphasis. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “he became able to speak once again” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 236 | LUK | 1 | 64 | l080 | figs-metonymy | ἀνεῴχθη…τὸ στόμα αὐτοῦ…καὶ ἡ γλῶσσα αὐτοῦ | 1 | his mouth was opened and his tongue was freed | Each of these phrases figuratively describes the act of speaking by referring to something associated with speech coming into action, specifically, the mouth opening and the tongue moving about freely. Alternate translation: “he became able to talk once again” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 237 | LUK | 1 | 64 | mi2u | figs-activepassive | ἀνεῴχθη…τὸ στόμα αὐτοῦ…καὶ ἡ γλῶσσα αὐτοῦ | 1 | his mouth was opened and his tongue was freed | If your readers would misunderstand this, you could express this with an active form. You could also say who did the action. Alternate translation: “he became able to talk once again” or “God enabled him to speak once again” or, if you want to use the figurative language, “God opened his mouth and freed his tongue” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 238 | LUK | 1 | 65 | l081 | grammar-connect-logic-result | καὶ | 1 | And | This word introduces the results of what the previous sentence described. Alternate translation: “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 239 | LUK | 1 | 65 | qw1j | figs-personification | ἐγένετο ἐπὶ πάντας φόβος | 1 | fear came on all those who lived around them | As in [1:12](../01/12.md), Luke here describes fear figuratively as if it were something that could actively come upon people. Alternate translation: “all those who lived around them were in awe” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 240 | LUK | 1 | 65 | l082 | figs-idiom | ἐγένετο ἐπὶ πάντας φόβος, τοὺς περιοικοῦντας αὐτούς | 1 | fear came on all those who lived around them | In this context, **fear** does not mean to be afraid, but to have respect and reverence. Alternate translation: “all those who lived around them were in awe” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 241 | LUK | 1 | 65 | l083 | figs-explicit | ἐγένετο ἐπὶ πάντας φόβος | 1 | fear came on all those who lived around them | It may be helpful to state clearly why the people responded in this way. Alternate translation: “all those who lived around them were in awe of God because of what he had done in the lives of Zechariah and Elizabeth” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 242 | LUK | 1 | 65 | g7uh | figs-hyperbole | πάντας…τοὺς περιοικοῦντας αὐτούς…ἐν ὅλῃ τῇ ὀρεινῇ | 1 | all those who lived around them … throughout all the hill country | Here Luke uses the word **all** twice as an generalization for emphasis. Alternate translation: “the people who lived around them … widely throughout that area” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 243 | LUK | 1 | 65 | pz97 | figs-activepassive | διελαλεῖτο πάντα τὰ ῥήματα ταῦτα | 1 | all these matters were being talked about | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “people talked about all these matters” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 244 | LUK | 1 | 66 | c7xf | figs-ellipsis | ἔθεντο πάντες οἱ ἀκούσαντες, ἐν τῇ καρδίᾳ αὐτῶν | 1 | all who heard stored in their hearts | Luke is leaving out some of the words that in many languages a sentence would need to be complete. Alternate translation: “all who heard these things stored them in their hearts” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 245 | LUK | 1 | 66 | l6lt | figs-metaphor | ἔθεντο…ἐν τῇ καρδίᾳ αὐτῶν | 1 | stored in their hearts | Luke is speaking figuratively of **hearts** as places where thoughts and memories can be stored safely. His expression describes people thinking things over carefully in order to understand them and retain them. Alternate translation: “thought carefully about these matters” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 246 | LUK | 1 | 66 | dgq4 | figs-rquestion | τί ἄρα τὸ παιδίον τοῦτο ἔσται? | 1 | What then will this child become? | The people who said this were likely not asking a question, expecting someone to tell them what the child would become. Rather, they were making a statement about what the events of the child’s birth had led them to believe about his destiny. So you could translate this as a statement or as an exclamation. Alternate translation: “What a great man this child will become!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 247 | LUK | 1 | 66 | xm9c | figs-metaphor | χεὶρ Κυρίου ἦν μετ’ αὐτοῦ | 1 | the hand of the Lord was with him | In this expression, the **hand** figuratively represents strength and power. Alternate translation: “the Lord’s power was helping him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 248 | LUK | 1 | 67 | lvd6 | figs-activepassive | Ζαχαρίας…ἐπλήσθη Πνεύματος Ἁγίου | 1 | Zechariah was filled with the Holy Spirit | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “The Holy Spirit filled Zechariah” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 249 | LUK | 1 | 67 | l084 | figs-metaphor | Ζαχαρίας…ἐπλήσθη Πνεύματος Ἁγίου | 1 | Zechariah was filled with the Holy Spirit | Luke speaks figuratively as if Zechariah were a container that the Holy Spirit filled. Alternate translation: “the Holy Spirit inspired Zechariah” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 250 | LUK | 1 | 67 | fs5y | writing-quotations | ἐπροφήτευσεν λέγων | 1 | prophesied, saying | Consider natural ways of introducing direct quotations in your language. Alternate translation: “prophesied, and he said” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
| 251 | LUK | 1 | 68 | l085 | figs-personification | ὁ Θεὸς τοῦ Ἰσραήλ | 1 | the God of Israel | Luke is referring figuratively to the Israelites as if they were a single person, their ancestor, **Israel**. Alternate translation: “the people of Israel” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 252 | LUK | 1 | 68 | jx5n | figs-explicit | ὁ Θεὸς τοῦ Ἰσραήλ | 1 | the God of Israel | If it would be helpful to your readers, you could state the relationship between God and Israel more explicitly. Alternate translation: “the God whom the people of Israel worship” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 253 | LUK | 1 | 68 | d67v | figs-idiom | ἐπεσκέψατο…τῷ λαῷ αὐτοῦ | 1 | he has visited … his people | Here, the term **visited** is an idiom. Alternate translation: “he has come to help … his people” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 254 | LUK | 1 | 69 | l086 | figs-metaphor | ἤγειρεν κέρας σωτηρίας ἡμῖν | 1 | he has raised up a horn of salvation for us | In this context, **raised up** means brought into existence or enabled to act. Alternate translation: “he has brought us a horn of salvation” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 255 | LUK | 1 | 69 | g11u | figs-metonymy | ἤγειρεν κέρας σωτηρίας ἡμῖν | 1 | he has raised up a horn of salvation for us | An animal’s **horn** is associated with its strength, and so Zechariah is using the term figuratively as a symbol for a ruler by association with the power and authority a ruler has. Alternate translation: “he has brought us a ruler who will have the power to save us” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 256 | LUK | 1 | 69 | fb9f | figs-metonymy | ἐν οἴκῳ Δαυεὶδ, παιδὸς αὐτοῦ | 1 | in the house of his servant David | David’s **house** figuratively represents his family and all of his descendants. Alternate translation: “who is a descendant of his servant David” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 257 | LUK | 1 | 69 | l087 | figs-explicit | ἐν οἴκῳ Δαυεὶδ, παιδὸς αὐτοῦ | 1 | in the house of his servant David | The implication is that as a descendant of David, this ruler will be an eligible successor to him as the Messiah. Alternate translation: “who is from the royal line of his servant David” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 258 | LUK | 1 | 69 | l088 | figs-metaphor | Δαυεὶδ, παιδὸς αὐτοῦ | 1 | in the house of his servant David | David was not actually a servant, he was a king. Here the emphasis in the word **servant** is on how David served God faithfully in that capacity. Alternate translation: “who is from the royal line of David, who served him faithfully” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 259 | LUK | 1 | 70 | x1q1 | figs-metonymy | ἐλάλησεν διὰ στόματος τῶν ἁγίων…προφητῶν αὐτοῦ | 1 | he spoke by the mouth of his holy prophets | God speaking by the **mouth** of the **prophets** represents God inspiring them to say what he wanted them to say. Alternate translation: “he inspired his holy prophets to say” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 260 | LUK | 1 | 70 | l089 | figs-idiom | ἀπ’ αἰῶνος | 1 | from an age | This is an idiom. See how you translated the similar expression in [1:33](../01/33.md). Alternate translation: “a long time ago” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 261 | LUK | 1 | 71 | d13g | figs-abstractnouns | σωτηρίαν ἐξ ἐχθρῶν ἡμῶν | 1 | salvation from our enemies | If your readers would misunderstand the abstract noun **salvation**, you could express the idea behind it with a verb such as “save” or “rescue.” It may be helpful to begin a new sentence here. Alternate translation: “He will save us from our enemies” or “He will rescue us from our enemies” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 262 | LUK | 1 | 71 | aye3 | figs-doublet | ἐξ ἐχθρῶν ἡμῶν, καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς | 1 | from our enemies and from the hand of all those who hate us | These two phrases mean basically the same thing. Zechariah may be using repetition for emphasis. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “from the domination of our enemies who hate us” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 263 | LUK | 1 | 71 | c6n9 | figs-metonymy | χειρὸς | 1 | hand | The **hand** figuratively represents the power that a person uses the hand to exercise. Alternate translation: “domination” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 264 | LUK | 1 | 72 | w97a | figs-parallelism | ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν, καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ | 1 | to show mercy to our fathers and to remember his holy covenant | The two phrases in this verse say basically the same thing. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including the content of both phrases in your translation. Alternate translation: “to show kindness to our ancestors by fulfilling the special agreement he made with them” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 265 | LUK | 1 | 72 | l090 | figs-explicit | ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν, καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ | 1 | to show mercy to our fathers and to remember his holy covenant | If the connection between these phrases might be confusing, you could state explicitly how God was showing mercy to the ancestors. Alternate translation: “to show kindness to our ancestors by fulfilling for us the special agreement he made with them, because we are their descendants” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 266 | LUK | 1 | 72 | l091 | figs-metaphor | ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν | 1 | to show mercy to our fathers | Here, the term **fathers** figuratively means “ancestors.” Alternate translation: “to show kindness to our ancestors” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 267 | LUK | 1 | 72 | z5wj | figs-idiom | καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ | 1 | and to remember his holy covenant | In this context, the term **remember** figuratively describes God thinking about the Israelites and considering what action he can take on their behalf. It does not suggest that God had forgotten about them. Alternate translation: “by fulfilling the special agreement he made” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 268 | LUK | 1 | 73 | l092 | figs-metaphor | Ἀβραὰμ, τὸν πατέρα ἡμῶν | 1 | Abraham, our father | Here, the term **father** figuratively means “ancestor.” Alternate translation: “our ancestor Abraham” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 269 | LUK | 1 | 73 | sk92 | figs-metaphor | τοῦ δοῦναι ἡμῖν | 1 | to grant to us | Zechariah is using the term **grant**, meaning to “give,” in an idiomatic sense. Alternate translation: “to make it possible for us” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 270 | LUK | 1 | 74 | f4e4 | figs-activepassive | ἐκ χειρὸς ἐχθρῶν ῥυσθέντας | 1 | having been delivered out of the hand of our enemies | If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “after he has rescued us from the power of our enemies” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 271 | LUK | 1 | 74 | gm55 | figs-metonymy | ἐκ χειρὸς ἐχθρῶν | 1 | out of the hand of our enemies | The **hand** figuratively represents the power that a person uses the hand to exercise. Alternate translation: “from the domination of our enemies” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 272 | LUK | 1 | 74 | v55j | figs-explicit | ἀφόβως | 1 | fearlessly | The implication is that if the Israelites were still under enemy domination, they would be afraid of what their enemies might do to them if they worshiped and obeyed the Lord. Alternate translation: “without being afraid of what our enemies might do to us” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 273 | LUK | 1 | 75 | l5n2 | figs-abstractnouns | ἐν ὁσιότητι καὶ δικαιοσύνῃ | 1 | in holiness and righteousness | If your readers would misunderstand this, you can express the ideas behind the abstract nouns **holiness** and **righteousness** with adjectives. Alternate translation: “doing what is holy and righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 274 | LUK | 1 | 75 | tn5i | figs-idiom | ἐνώπιον αὐτοῦ | 1 | before him | This is an idiom that means “in his presence,” and that suggests being in relationship with God. Alternate translation: “in relationship with him” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 275 | LUK | 1 | 75 | l093 | figs-idiom | πάσαις ταῖς ἡμέραις ἡμῶν | 1 | all our days | Here Zechariah uses the term **days** figuratively to refer to a particular period of time. Alternate translation: “for our whole lives” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 276 | LUK | 1 | 76 | f6r1 | figs-explicit | καὶ σὺ δέ, παιδίον | 1 | And indeed, you, child | Zechariah uses this phrase to begin his direct address to his son. In your translation, you can indicate the change from Zechariah talking about God to Zechariah talking to John in the way that is most appropriate and natural in your language. It may be clearest to indicate this change explicitly. Alternate translation: “Then Zechariah said to his son John, ‘And as for you, my child’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 277 | LUK | 1 | 76 | l094 | figs-idiom | προφήτης…κληθήσῃ | 1 | you … will be called a prophet | As in [1:32](../01/32.md), to **be called** is an idiom that means “to be.” Review the note there if that would be helpful. Zechariah is not saying that John will simply have the reputation of being a prophet. Alternate translation: “you … will be a prophet” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 278 | LUK | 1 | 76 | h2vh | figs-activepassive | προφήτης…κληθήσῃ | 1 | you … will be called a prophet | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “you … will be a prophet” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 279 | LUK | 1 | 76 | bb3g | figs-idiom | Ὑψίστου | 1 | of the Most High | See how you translated the expression **the Most High** in [1:32](../01/32.md). Review the note there if that would be helpful. Alternate translation: “of the Most High God” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 280 | LUK | 1 | 76 | de7t | figs-idiom | προπορεύσῃ…ἐνώπιον Κυρίου | 1 | you will go before the Lord | As in [1:17](../01/17.md), to **go before** is an idiom that indicates that before the Lord comes, John will announce to the people that the Lord is going to come to them. Alternate translation: “you will announce that the Lord is coming,” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 281 | LUK | 1 | 76 | l095 | figs-metaphor | ἑτοιμάσαι ὁδοὺς αὐτοῦ | 1 | to prepare his paths | Zechariah is using the imagery of **paths** figuratively to indicate that John will prepare the people to listen to the Lord’s message and believe it. Alternate translation: “to get the people ready for him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 282 | LUK | 1 | 77 | l096 | figs-abstractnouns | τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ, ἐν ἀφέσει ἁμαρτιῶν αὐτῶν | 1 | to give the knowledge of salvation to his people through the forgiveness of their sins | If your readers would misunderstand this, you could express the ideas behind the abstract nouns **salvation** and **forgiveness** with the verbs “save” and “forgive.” Alternate translation: “to teach God’s people that he wants to save them by forgiving their sins” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 283 | LUK | 1 | 77 | t6d3 | figs-metonymy | τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ | 1 | to give the knowledge of salvation to his people | The phrase **to give … knowledge** is a figurative description of teaching. Alternate translation: “to teach God’s people that he wants to save them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 284 | LUK | 1 | 78 | z861 | figs-metaphor | ἀνατολὴ ἐξ ὕψους | 1 | the sunrise from heaven | Zechariah speaks of the coming of the Savior as if it will be a sunrise that will light up the earth. Alternate translation: “the Savior who comes from God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 285 | LUK | 1 | 78 | l097 | figs-metonymy | ἐξ ὕψους | 1 | from heaven | Zechariah uses the term **heaven** to refer to God figuratively by association, since heaven is the abode of God. Alternate translation: “from God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 286 | LUK | 1 | 78 | l098 | figs-idiom | ἐπισκέψεται ἡμᾶς | 1 | will visit us | As in [1:68](../01/68.md), **visit** is an idiom. Alternate translation: “will come to help us” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 287 | LUK | 1 | 79 | sh2q | figs-metaphor | ἐπιφᾶναι τοῖς…καθημένοις | 1 | to shine on those who are sitting | As in [1:78](../01/78.md), light figuratively represents truth. Just as Zechariah described the Savior as like a sunrise in that verse, here he is describing the spiritual truth that the Savior will bring as if it will light up the earth. Alternate translation: “to show the truth to people who are” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 288 | LUK | 1 | 79 | l099 | figs-idiom | τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις | 1 | on those who sit in darkness and in the shadow of death | To **sit** in a place is an idiom that means to be in that place. Alternate translation: “on people who are in darkness, yes, even in deep darkness” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 289 | LUK | 1 | 79 | k46q | figs-idiom | τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις | 1 | on those who sit in darkness and in the shadow of death | The **shadow of death** is an idiom that describes deep darkness. Alternate translation: “on people who are in darkness, yes, even in deep darkness” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 290 | LUK | 1 | 79 | l100 | figs-metaphor | τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις | 1 | on those who sit in darkness and in the shadow of death | Since light figuratively represents truth, **darkness** represents the absence of spiritual truth. Alternate translation: “on people who do not know the truth, who do not know it at all” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 291 | LUK | 1 | 79 | cnh7 | figs-doublet | τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις | 1 | on those who sit in darkness and in the shadow of death | These two phrases work together to emphasize the deep spiritual darkness that people are in before God shows them mercy. If your readers would misunderstand this, you could combine the phrases. Alternate translation: “on people who do not know the truth at all” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 292 | LUK | 1 | 79 | s3eb | figs-metaphor | κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης | 1 | to guide our feet into the path of peace | Zechariah is using the word **guide** figuratively to mean “teach,” and the expression **the path of peace** figuratively to represent living at peace with God. Alternate translation: “to teach us how to live at peace with God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 293 | LUK | 1 | 79 | l101 | figs-synecdoche | κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης | 1 | to guide our feet into the path of peace | Zechariah is using the term **feet** figuratively to represent the whole person. Alternate translation: “to teach us how to live at peace with God” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 294 | LUK | 1 | 80 | q2ax | writing-newevent | δὲ | 1 | And | This word introduces the next part of the story. In this verse, Luke describes a few transitional events in order to move quickly from the birth of John to the beginning of his ministry as an adult. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 295 | LUK | 1 | 80 | a8bz | ἐκραταιοῦτο πνεύματι | 1 | became strong in spirit | This could refer to: (1) the inner part of a person, as in [1:47](../01/47.md). Alternate translation: “he developed a strong character” (2) how God kept the promise that Gabriel made to Zechariah in [1:15](../01/15.md), that the Holy Spirit would empower his son. Alternate translation: “the Holy Spirit empowered him” | |
| 296 | LUK | 1 | 80 | eh9j | figs-explicit | ἦν ἐν ταῖς ἐρήμοις | 1 | he was in the wilderness | This expression means implicitly that John went to live there. Luke does not say at what age John did this. Alternate translation: “he went to live in the wilderness” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 297 | LUK | 1 | 80 | qu12 | ἕως ἡμέρας ἀναδείξεως αὐτοῦ | 1 | until the day of his public appearance | The term **until** does not indicate a stopping point. John continued to live out in the wilderness even after he started preaching publicly. In your translation, be sure that this is clear to your readers. Alternate translation: “through the time when he began to preach in public” | |
| 298 | LUK | 1 | 80 | ie4l | figs-idiom | ἡμέρας ἀναδείξεως αὐτοῦ | 1 | the day of his public appearance | Here, Luke uses the term **day** figuratively to refer to a particular time. Alternate translation: “the time when he began to preach in public” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 299 | LUK | 1 | 80 | l102 | figs-personification | πρὸς τὸν Ἰσραήλ | 1 | to Israel | Luke is referring to all of the Israelites figuratively as if they were a single person, their ancestor, **Israel**. Alternate translation: “to the people of Israel” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 300 | LUK | 2 | intro | dw6t | 0 | # Luke 2 General Notes<br><br>## Structure and formatting<br><br>1. Jesus is born in the city of Bethlehem (2:1-20)<br>2. Joseph and Mary dedicate Jesus, and Simeon and Anna speak about him (2:21-40)<br>3. Jesus goes to Jerusalem with his parents for Passover (2:41-52)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. ULT does this with the poetry in the song of the angels about Jesus’ birth in 2:14 and in Simeon’s song about Jesus in 2:29-32.<br><br>## Important textual issues in this chapter<br><br>### “his father and mother”<br><br>In [2:33](../02/33.md), the most accurate ancient manuscripts read “his father and mother.” ULT follows that reading. Some other ancient manuscripts read “Joseph and his mother.” That reading indicates that Joseph was not the biological father of Jesus, since Mary conceived him as a virgin. However, Joseph was the adoptive father of Jesus, and so the reading “his father and mother” is not incorrect. If a translation of the Bible exists in your region, you may wish to use the reading that it has. If a translation of the Bible does not exist in your region, you may wish to use the reading in ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]]) | |||
| 301 | LUK | 2 | 1 | c887 | writing-newevent | ἐν ταῖς ἡμέραις ἐκείναις | 1 | in those days | This time reference introduces a new event. Alternate translation: “around that same time” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 302 | LUK | 2 | 1 | l103 | figs-idiom | ἐν ταῖς ἡμέραις ἐκείναις | 1 | in those days | Here, Luke uses the term **days** figuratively to refer to a particular period of time. Alternate translation: “around that same time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 303 | LUK | 2 | 1 | e9m5 | writing-newevent | ἐγένετο | 1 | it happened that | Luke uses this phrase to show that this is the beginning of an account. If your language has a way of showing the start of an account, you may use that in your translation. If not, you may choose not to represent this phrase. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 304 | LUK | 2 | 1 | gda6 | figs-personification | ἐξῆλθεν δόγμα παρὰ | 1 | a decree went out from | The **decree** did not go out by itself, even though Luke speaks figuratively as if it did. Messengers likely proclaimed the emperor’s command throughout the empire. Alternate translation: “sent out messengers with a decree ordering” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 305 | LUK | 2 | 1 | jtz3 | writing-participants | Καίσαρος Αὐγούστου | 1 | Caesar Augustus | **Caesar** was the title of the emperor of the Roman Empire. If it would be helpful to your readers, you could express this explicitly. Alternate translation: “King Augustus, who ruled the Roman Empire” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 306 | LUK | 2 | 1 | l104 | translate-names | Αὐγούστου | 1 | Augustus | **Augustus** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 307 | LUK | 2 | 1 | tk59 | figs-explicit | ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην | 1 | for all the world to register | Luke assumes that his readers will know that this was for tax purposes. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “that all the people living in the Roman Empire had to list their names on the tax rolls” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 308 | LUK | 2 | 1 | m39d | figs-metonymy | τὴν οἰκουμένην | 1 | the world | The term **world** refers specifically to the part of the world that Caesar Augustus ruled. It is actually describing the people living in that part of the world figuratively by association to where they lived. Alternate translation: “the people living in the Roman Empire” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 309 | LUK | 2 | 2 | q9zw | translate-names | Κυρηνίου | 1 | Quirinius | **Quirinius** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 310 | LUK | 2 | 2 | l105 | translate-names | Συρίας | 1 | Syria | **Syria** is the name of one of the provinces of the Roman Empire. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 311 | LUK | 2 | 3 | s4im | writing-background | ἐπορεύοντο πάντες | 1 | everyone was traveling | Luke describes the registration as already in progress in order to account for why Joseph and Mary had to travel at this time, late in her pregnancy. Alternate translation: “everyone was going” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 312 | LUK | 2 | 3 | h5e2 | figs-explicit | εἰς τὴν ἑαυτοῦ πόλιν | 1 | to his own city | The phrase **his own city** refers to the city where a person’s family had originally lived. A person might have since moved to a different city. Alternate translation: “to the city that their families came from” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 313 | LUK | 2 | 3 | d64g | figs-explicit | ἀπογράφεσθαι | 1 | to register himself | Alternate translation: “to provide their names for the tax rolls” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 314 | LUK | 2 | 4 | l106 | grammar-connect-logic-result | δὲ | 1 | And | This word introduces the results of what the previous sentences described. Alternate translation: “And so” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 315 | LUK | 2 | 4 | l107 | figs-idiom | ἀνέβη | 1 | went up | Luke says **went up** because Joseph had to go up into the mountains to travel from Nazareth to Bethlehem. Alternate translation: “traveled” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 316 | LUK | 2 | 4 | kz78 | figs-explicit | εἰς πόλιν Δαυεὶδ, ἥτις καλεῖται Βηθλέεμ | 1 | to the city of David, which is called Bethlehem | Bethlehem was known as **the city of David** because King David had come from there. Luke includes this detail because it indicates why Bethlehem was important, even though it was a small town. Not only had the line of David’s dynasty originated there, the prophet Micah had said that the future Messiah would be born there. Alternate translation: “to the town known as Bethlehem, where King David had come from” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 317 | LUK | 2 | 4 | l108 | figs-activepassive | ἥτις καλεῖται Βηθλέεμ | 1 | which is called Bethlehem | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “whose name is Bethlehem” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 318 | LUK | 2 | 4 | l109 | figs-hendiadys | εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυείδ | 1 | he was of the house and family line of David | Luke is expressing a single idea by using two terms, **house** and **family line**, connected with **and.** The term **family line** indicates the significance of Joseph being a descendant of David. It means that any son of his, natural or adopted, would be an eligible successor to King David as the Messiah. If your readers would misunderstand this, you could express the meaning of these two terms with a single phrase. Alternate translation: “he was descended from the royal line of David” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 319 | LUK | 2 | 4 | s7a7 | figs-metaphor | εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυείδ | 1 | he was of the house and family line of David | As in [1:27](../01/27.md), the word **house** figuratively describes all the people descended from a particular person. Alternate translation: “he was descended from the royal line of David” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 320 | LUK | 2 | 5 | ktz2 | grammar-connect-logic-result | ἀπογράψασθαι σὺν Μαριὰμ, τῇ ἐμνηστευμένῃ αὐτῷ | 1 | He registered himself with Mary, who was engaged to him | If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “Because Mary was engaged to Joseph, she had to travel with him so that he could list their names together” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 321 | LUK | 2 | 5 | ne7a | figs-explicit | Μαριὰμ, τῇ ἐμνηστευμένῃ αὐτῷ | 1 | Mary, who was engaged to him | In this culture, an engaged couple was considered legally married, although there would not have been physical intimacy between them until after the wedding. If it would be helpful to your readers, you could explain that. Alternate translation: “Mary, who was engaged to him and who was therefore considered his legal wife” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 322 | LUK | 2 | 5 | l110 | figs-activepassive | τῇ ἐμνηστευμένῃ αὐτῷ | 1 | who was engaged to him | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “who had promised to marry him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 323 | LUK | 2 | 6 | qw6j | writing-newevent | ἐγένετο δὲ | 1 | And it happened that | This phrase marks the beginning of the next event in the story. If your language has a similar expression that it uses to introduce an event, you can use it in your translation. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 324 | LUK | 2 | 6 | w4is | figs-explicit | ἐν τῷ εἶναι αὐτοὺς ἐκεῖ | 1 | while they were there | The word **they** refers to Joseph and Mary being in Bethlehem. If your readers would misunderstand this, you could state that explicitly. Alternate translation: “while Mary and Joseph were in Bethlehem” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 325 | LUK | 2 | 6 | zr62 | figs-activepassive | ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν | 1 | the days were fulfilled for her to deliver | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the time came for Mary to give birth” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 326 | LUK | 2 | 6 | l111 | figs-idiom | ἐπλήσθησαν αἱ ἡμέραι | 1 | the days were fulfilled | Here Luke uses the term **days** figuratively to refer to a particular time. Alternate translation: “the time came” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 327 | LUK | 2 | 6 | l112 | τοῦ τεκεῖν αὐτήν | 1 | for her to deliver | Your language may require you to state the object of **deliver**. Alternate translation: “for her to deliver her baby” or “for her to have her baby” | |
| 328 | LUK | 2 | 7 | l113 | grammar-connect-logic-result | ἐσπαργάνωσεν αὐτὸν, καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι | 1 | she wrapped him in strips of cloth and laid him in a manger, because there was no room for them in the inn | If it would be helpful to your readers, you could put the second phrase before the first one, since it gives the reason for the action that the first phrase describes. Alternate translation: “because there was no guest room available for them, she wrapped cloths tightly around him and put him in a box that held hay for animals” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 329 | LUK | 2 | 7 | qq48 | figs-explicit | ἐσπαργάνωσεν αὐτὸν | 1 | wrapped him in strips of cloth | In some cultures, mothers help their babies feel secure by wrapping them tightly in cloth or in a blanket. If it would be helpful to your readers, you could state that explicitly Alternate translation: “wrapped cloths tightly around him to make him feel secure” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 330 | LUK | 2 | 7 | s97r | translate-unknown | ἀνέκλινεν αὐτὸν ἐν φάτνῃ | 1 | laid him in a manger | A **manger** was a box or frame in which people put hay or other food for animals to eat. It was most likely clean, and it may have had something soft and dry like hay in it that would have provided a cushion for the baby. In this culture, animals were often kept near a home to keep them safe and so that their owners could feed them easily. Mary and Joseph stayed in a space that was ordinarily used for animals for those reasons. Alternate translation: “put him in a box that held hay for animals” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 331 | LUK | 2 | 7 | yj6j | figs-explicit | διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι | 1 | there was no room for them in the inn | There was probably **no room** because so many people had come to Bethlehem to register. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “there was no other place available for them to stay, because so many people had come there to register” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 332 | LUK | 2 | 7 | l114 | translate-unknown | διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι | 1 | because there was no room for them in the inn | **The inn** could mean a place of lodging where travelers stayed overnight. However, Luke uses the same term in [22:11](../22/11.md) to refer to a room in a house. So it could also mean “guest room.” Alternate translation: “there was no other place available for them to stay, because so many people had come there to register” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 333 | LUK | 2 | 8 | l115 | writing-background | καὶ | 1 | And | Luke uses **and** to introduce background information about some new characters. You can translate it with the word or phrase that serves the same purpose in your language. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 334 | LUK | 2 | 8 | l116 | writing-participants | ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ | 1 | there were shepherds in that area | This phrase introduces new characters into the story. If your language has an expression of its own that serves this purpose, you can use it here. Alternate translation: “there were some shepherds living in that area” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 335 | LUK | 2 | 9 | x1y4 | ἄγγελος Κυρίου | 1 | an angel of the Lord | Alternate translation: “a heavenly messenger sent from the Lord” | |
| 336 | LUK | 2 | 9 | u2di | ἐπέστη αὐτοῖς | 1 | stood before them | Alternate translation: “came to the shepherds” | |
| 337 | LUK | 2 | 9 | ca2k | figs-explicit | δόξα Κυρίου περιέλαμψεν αὐτούς | 1 | the glory of the Lord shone around them | The implication is that a bright light appeared at the same time as the angel, expressing the magnificent presence of God that was accompanying his messenger. The **glory** of God is associated with light in the Bible, for example, “Arise, shine; for your light has come, and the glory of Yahweh has risen on you,” [Isaiah 60:1](../isa/60/01.md). If it would be helpful to your readers, you could state that explicitly. Alternate translation: “a bright light shone all around them, showing the glorious presence of God” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 338 | LUK | 2 | 9 | l117 | figs-idiom | ἐφοβήθησαν φόβον μέγαν | 1 | they feared a great fear | This is an idiom. Alternate translation: “they were extremely afraid” or “they were terrified” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 339 | LUK | 2 | 10 | hnr7 | figs-imperative | μὴ φοβεῖσθε | 1 | Do not be afraid | As in [1:13](../01/13.md), while the angel speaks these words in the form of a command, he is really telling the shepherds something to help and encourage them. Alternate translation: “You do not need to be afraid” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 340 | LUK | 2 | 10 | l118 | figs-metaphor | ἰδοὺ γὰρ | 1 | for behold | The term **behold** focuses the attention of the listener on what the speaker is about to say. It may be helpful to begin a new sentence here. Alternate translation: “Now listen to this” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 341 | LUK | 2 | 10 | pw8t | εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ | 1 | I bring you good news of great joy, which will be to all the people | Alternate translation: “I have come to announce good news that will make all the people very happy” | |
| 342 | LUK | 2 | 10 | adz8 | figs-hyperbole | παντὶ τῷ λαῷ | 1 | all the people | This could be: (1) a reference to all people. That is the reading of UST. Alternate translation: “all people everywhere” (2) a figurative generalization that refers specifically to the Jewish people who would welcome Jesus as the Messiah. Alternate translation: “your people” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 343 | LUK | 2 | 11 | l119 | figs-infostructure | ἐτέχθη ὑμῖν σήμερον Σωτὴρ, ὅς ἐστιν Χριστὸς, Κύριος, ἐν πόλει Δαυείδ | 1 | today has been born for you in the city of David a Savior, who is Christ the Lord! | If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “a Savior, who is Christ the Lord, has been born for you today in the city of David” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
| 344 | LUK | 2 | 11 | z1us | figs-activepassive | ἐτέχθη ὑμῖν σήμερον | 1 | today has been born for you | If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “we are announcing the birth for you today” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 345 | LUK | 2 | 11 | z9m2 | figs-explicit | ἐν πόλει Δαυείδ | 1 | in the city of David | This means Bethlehem. See the explanation in the note to [2:4](../02/04.md). Alternate translation: “in Bethlehem” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 346 | LUK | 2 | 11 | l120 | figs-explicit | ὅς ἐστιν Χριστὸς, Κύριος | 1 | who is Christ the Lord | **Christ** is the Greek word for “Messiah.” Alternate translation: “who is the Messiah, the Lord” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 347 | LUK | 2 | 12 | yj15 | figs-explicit | τοῦτο ὑμῖν τὸ σημεῖον | 1 | this will be the sign to you | The implication is that God has provided this sign. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “God has given you this sign” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 348 | LUK | 2 | 12 | snr9 | figs-explicit | ὑμῖν τὸ σημεῖον | 1 | the sign to you | This could be: (1) a sign that would help the shepherds recognize the baby. Alternate translation: “this sign to help you find the newborn Messiah” (2) a sign to prove that what the angel was saying was true. Alternate translation: “the sign to prove that what I am telling you is true” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 349 | LUK | 2 | 12 | xx57 | figs-explicit | ἐσπαργανωμένον | 1 | wrapped in strips of cloth | See how you translated this expression in [2:7](../02/07.md). Review the note there if that would be helpful. Alternate translation: “with cloths wrapped tightly around him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 350 | LUK | 2 | 12 | bua3 | translate-unknown | κείμενον ἐν φάτνῃ | 1 | lying in a manger | See how you translated the term **manger** in [2:7](../02/07.md). Review the note there if that would be helpful. Alternate translation: “lying in a box that holds hay for animals” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 351 | LUK | 2 | 13 | b54a | figs-metaphor | πλῆθος στρατιᾶς οὐρανίου | 1 | a multitude of the heavenly army | This phrase could refer to a literal **army** of angels, or it could be speaking figuratively of a large organized group of angels. Alternate translation: “a large group of angels from heaven” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 352 | LUK | 2 | 13 | e2gp | figs-hendiadys | αἰνούντων τὸν Θεὸν καὶ λεγόντων | 1 | praising God and saying | Luke is expressing a single idea by using two verbs connected with **and.** The angels said these words in order to praise God. Alternate translation: “who praised God by saying” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 353 | LUK | 2 | 14 | p1fm | δόξα ἐν ὑψίστοις Θεῷ | 1 | Glory in the highest to God | This could mean: (1) the angels are describing where God should receive honor. In that case **in the highest** would mean “in the highest place,” that is, “in heaven,” and the phrase would parallel “on earth.” Alternate translation: “Give honor to God in heaven” (2) the angels are describing what kind of honor God should receive. Alternate translation: “Give the highest honor to God” | |
| 354 | LUK | 2 | 14 | y2b3 | ἐν ἀνθρώποις εὐδοκίας | 1 | among men of good pleasure | This could refer to: (1) God’s **good pleasure** with people. Alternate translation: “among people with whom God is pleased” (2) people who show **good pleasure** or “good will” to one another. Alternate translation: “among people of good will” | |
| 355 | LUK | 2 | 14 | l121 | figs-gendernotations | ἀνθρώποις | 1 | men | Here, the term **men** has a generic meaning that includes all people. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 356 | LUK | 2 | 15 | au2m | writing-newevent | καὶ ἐγένετο | 1 | And it happened that | Luke uses this phrase to mark a shift in the story, to what the shepherds did after the angels left. Use a word, phrase, or other method in your language that is natural for this purpose. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 357 | LUK | 2 | 15 | s4js | figs-exclusive | διέλθωμεν…ἴδωμεν…ἡμῖν | 1 | Let us … go … let us see … to us | The shepherds are speaking to one another, so if your language distinguishes between exclusive and inclusive **us**, use the inclusive form here. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 358 | LUK | 2 | 16 | l122 | figs-hendiadys | ἦλθον σπεύσαντες | 1 | they went hastening | The two verbs **went** and **hastening** express a single idea. The word **hastening** tells how they **went**. Alternate translation: “they went quickly” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 359 | LUK | 2 | 16 | rdi2 | translate-unknown | κείμενον ἐν τῇ φάτνῃ | 1 | lying in the manger | See how you translated the term **manger** in [2:7](../02/07.md). Alternate translation: “lying in a box that holds hay for animals” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 360 | LUK | 2 | 17 | n2qz | figs-activepassive | τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς | 1 | the message that had been told to them | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “what the angels had told them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 361 | LUK | 2 | 18 | vh9d | figs-activepassive | τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς | 1 | the things that were spoken to them by the shepherds | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “what the shepherds told them” Alternate translation: (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 362 | LUK | 2 | 19 | reb7 | figs-metaphor | συμβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς | 1 | pondering them in her heart | In this expression, the **heart** figuratively represents the thoughts and emotions. Alternate translation: “reflecting on what they meant” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 363 | LUK | 2 | 20 | nqv7 | figs-explicit | ὑπέστρεψαν οἱ ποιμένες | 1 | the shepherds returned | This means that they returned to their flock. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the shepherds went back to take care of their sheep” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 364 | LUK | 2 | 20 | c9x5 | figs-doublet | δοξάζοντες καὶ αἰνοῦντες τὸν Θεὸν | 1 | glorifying and praising God | The terms **glorifying** and **praising** mean similar things. Luke is using them together for emphasis. If your readers would misunderstand this, you could combine these terms. Alternate translation: “excitedly praising God” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 365 | LUK | 2 | 20 | l123 | figs-activepassive | καθὼς ἐλαλήθη πρὸς αὐτούς | 1 | just as it had been spoken to them | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “just as the angel had told them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 366 | LUK | 2 | 21 | b2k2 | figs-explicit | ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν | 1 | when eight days had been fulfilled to circumcise him | The law that God gave to Jewish believers told them to circumcise a baby boy on the eighth day of his life. As in [1:59](../01/59.md), the day on which the baby was born was considered to be the first day. If it would be helpful to your readers, you could translate this expression according to the way your own culture reckons time. Alternate translation: “when the baby was one week old, and according to the Jewish law it was time to circumcise him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 367 | LUK | 2 | 21 | ud24 | writing-newevent | ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ | 1 | when eight days had been fulfilled | This time reference also introduces a new event. Alternate translation: “after eight days had gone by” or “when the baby was one week old” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 368 | LUK | 2 | 21 | l124 | figs-activepassive | ἐπλήσθησαν ἡμέραι ὀκτὼ | 1 | when eight days had been fulfilled | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “after eight days had gone by” or “when the baby was one week old” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 369 | LUK | 2 | 21 | u6sw | figs-activepassive | ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς | 1 | his name was called Jesus | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “his parents Joseph and Mary named him Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 370 | LUK | 2 | 21 | l125 | figs-idiom | ἐκλήθη τὸ ὄνομα αὐτοῦ Ἰησοῦς | 1 | his name was called Jesus | As in 1:13, to “call a name” is an idiom that means to give a child a name. Alternate translation: “his parents Joseph and Mary named him Jesus” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 371 | LUK | 2 | 21 | km8b | figs-activepassive | τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου | 1 | which he had been called by the angel | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “which was the name that the angel had told Mary to give him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 372 | LUK | 2 | 21 | l126 | figs-explicitinfo | πρὸ τοῦ συνλημφθῆναι αὐτὸν ἐν τῇ κοιλίᾳ | 1 | before he was conceived in the womb | In your language, it might seem that the phrase **conceived in the womb** expresses unnecessary extra information. If so, you can abbreviate it. Alternate translation: “before he was conceived” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) |
| 373 | LUK | 2 | 22 | q9yb | figs-activepassive | ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν κατὰ τὸν νόμον Μωϋσέως | 1 | when the days of their purification had been fulfilled, according to the law of Moses | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “after they had waited the number of days that the law of Moses required for their purification” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 374 | LUK | 2 | 22 | b65l | figs-explicit | αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν | 1 | the days of their purification | The law of Moses said that a woman would become ceremonially clean again 33 days after her newborn son had been circumcised. After that, she could enter the temple. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “33 more days, the time that the law of Moses required for Mary to become ceremonially clean again after childbirth” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 375 | LUK | 2 | 22 | l127 | translate-names | Μωϋσέως | 1 | Moses | **Moses** is the name of a man, the great law-giver of Israel. It occurs several times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 376 | LUK | 2 | 22 | l128 | figs-idiom | ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα | 1 | they brought him up to Jerusalem | Luke says that they brought him **up** to Jerusalem, even though Bethlehem is actually at a higher elevation, because that was the customary way of speaking about going to Jerusalem, since that city is up on a mountain. Alternate translation: “they took him to Jerusalem” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 377 | LUK | 2 | 22 | lr25 | figs-explicit | παραστῆσαι τῷ Κυρίῳ | 1 | to present him to the Lord | Luke will explain more in the next two verses about why Mary and Joseph did this, but if it would be helpful to your readers, you could make the purpose more explicit here. Alternate translation: “so that they could bring him into the temple and perform the required ceremony acknowledging God’s claim on firstborn children who were male” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 378 | LUK | 2 | 23 | vlb3 | figs-activepassive | καθὼς γέγραπται ἐν νόμῳ Κυρίου | 1 | just as it is written in the law of the Lord | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “just as the law of the Lord commands” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 379 | LUK | 2 | 23 | l129 | figs-activepassive | πᾶν ἄρσεν διανοῖγον μήτραν, ἅγιον τῷ Κυρίῳ κληθήσεται | 1 | Every male who opens the womb will be called holy to the Lord | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “You are to set apart for the Lord every firstborn child who is a boy” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 380 | LUK | 2 | 23 | lnn1 | figs-idiom | πᾶν ἄρσεν διανοῖγον μήτραν | 1 | Every male who opens the womb | To **open the womb** is an idiom that refers to being the first baby to come out of the womb. This commandment applied to both people and animals, but here a baby boy is specifically in view. Alternate translation: “Every firstborn offspring who is a male” or “Every firstborn child who is a boy” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 381 | LUK | 2 | 23 | l130 | figs-idiom | ἅγιον τῷ Κυρίῳ κληθήσεται | 1 | will be called holy to the Lord | As in [1:32](../01/32.md), **be called** is an idiom that means “to be.” Alternate translation: “will be set apart for the Lord” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 382 | LUK | 2 | 23 | l131 | figs-declarative | ἅγιον τῷ Κυρίῳ κληθήσεται | 1 | will be called holy to the Lord | Here, the law of Moses is using a future statement to give a command. Alternate translation: “is to be set apart for the Lord” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 383 | LUK | 2 | 24 | ni3s | figs-activepassive | τὸ εἰρημένον ἐν τῷ νόμῳ Κυρίου | 1 | what is said in the law of the Lord | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “what the law of the Lord says” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 384 | LUK | 2 | 25 | l132 | figs-metaphor | ἰδοὺ | 1 | behold | Luke uses the term **behold** to call the reader’s attention to what he is about to say. Your language may have a similar expression that you can use here. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 385 | LUK | 2 | 25 | ytp9 | writing-participants | ἄνθρωπος ἦν ἐν Ἰερουσαλὴμ, ᾧ ὄνομα Συμεών | 1 | there was a man in Jerusalem whose name was Simeon | Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you can use it here in your translation. (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 386 | LUK | 2 | 25 | l133 | translate-names | Συμεών | 1 | Simeon | **Simeon** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 387 | LUK | 2 | 25 | n263 | figs-doublet | ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής | 1 | this man was righteous and devout | The terms **righteous** and **devout** mean similar things. Luke uses the two terms together to emphasize what a godly man Simeon was. If your readers would misunderstand this, you could combine them. Alternate translation: “he was a godly man” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 388 | LUK | 2 | 25 | l134 | figs-idiom | προσδεχόμενος | 1 | waiting for | This is an idiomatic usage of the term **waiting**. It does not mean passively **waiting** for something to happen, but eagerly anticipating something that someone wants to happen. Alternate translation: “eagerly anticipating” or “looking forward to” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 389 | LUK | 2 | 25 | l135 | figs-metonymy | παράκλησιν τοῦ Ἰσραήλ | 1 | the consolation of Israel | This phrase refers by association to the one who would bring **consolation**, meaning “comfort,” to the people of Israel. Alternate translation: “the one who would come and comfort the people of Israel” or “the one who would come to help the people of Israel” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 390 | LUK | 2 | 25 | l136 | figs-explicit | παράκλησιν τοῦ Ἰσραήλ | 1 | the consolation of Israel | Luke assumes that readers will know that this is a reference to the Messiah. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the Messiah, who would come to help the people of Israel” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 391 | LUK | 2 | 25 | m5au | figs-personification | τοῦ Ἰσραήλ | 1 | of Israel | Luke is referring to all of the Israelites figuratively as if they were a single person, their ancestor, Israel. Alternate translation: “of the people of Israel” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 392 | LUK | 2 | 25 | xxw9 | figs-metaphor | Πνεῦμα ἦν Ἅγιον ἐπ’ αὐτόν | 1 | The Holy Spirit was upon him | The word **upon** creates a spatial metaphor that means that the Spirit of God was with Simeon in a special way. The Spirit gave him knowledge and direction for his life, as the next two verses show. Alternate translation: “the Holy Spirit guided him in special ways” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 393 | LUK | 2 | 26 | l137 | grammar-connect-time-background | καὶ | 1 | And | Luke uses this word to introduce background information that will help readers understand what happens next. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]]) |
| 394 | LUK | 2 | 26 | psf8 | figs-activepassive | ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος τοῦ Ἁγίου | 1 | it had been revealed to him by the Holy Spirit | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the Holy Spirit had shown him” or “the Holy Spirit had told him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 395 | LUK | 2 | 26 | l138 | figs-idiom | μὴ ἰδεῖν θάνατον πρὶν | 1 | he would not see death before | To **see death** is an idiom that means “to die.” Alternate translation: “that he would not die before” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 396 | LUK | 2 | 26 | e6vu | figs-litotes | μὴ ἰδεῖν θάνατον πρὶν | 1 | he would not see death before | Here, Luke is using a figure of speech that expresses a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “he would live until” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 397 | LUK | 2 | 27 | k53l | figs-idiom | ἦλθεν ἐν τῷ Πνεύματι | 1 | he came in the Spirit | This is an idiom. Alternate translation: “he came as the Holy Spirit directed him” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 398 | LUK | 2 | 27 | uqr6 | figs-go | ἦλθεν…εἰς τὸ ἱερόν | 1 | he came … into the temple | Your language may say “went” in contexts such as this. Alternate translation: “he went … into the temple” (See: [[rc://en/ta/man/translate/figs-go]]) |
| 399 | LUK | 2 | 27 | y8la | figs-synecdoche | εἰς τὸ ἱερόν | 1 | into the temple | Since only priests could enter the **temple** building, this means the **temple** courtyard. Luke is using the word for the entire building to refer to one part of it. Alternate translation: “into the temple courtyard” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 400 | LUK | 2 | 27 | wt3r | writing-participants | τοὺς γονεῖς | 1 | the parents | This means the parents of Jesus. If your readers would misunderstand this, you could use their names here. Alternate translation: “Mary and Joseph” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 401 | LUK | 2 | 27 | h444 | figs-explicit | τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ | 1 | for them to do according to the custom of the law concerning him | The phrase **to do according to the custom of the law** refers to the ceremony of dedication that Luke described in [2:22-25](../02/22.md). If it would be helpful to your readers, you could state that explicitly. Alternate translation: “to perform the ceremony of dedication that the law of God required” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 402 | LUK | 2 | 28 | l139 | grammar-connect-time-sequential | καὶ | 1 | and | Luke uses this word to indicate that this event took place after the event he has just described. That is, Simeon took Jesus in his arms after his parents brought him into the temple for the dedication ceremony. Alternate translation: “then” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 403 | LUK | 2 | 28 | y5g6 | writing-pronouns | αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας | 1 | he took him into his arms | If your readers would misunderstand this, you could specify by name the people to whom these pronouns refer. Alternate translation: “Simeon picked up the baby Jesus and held him in his arms” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 404 | LUK | 2 | 29 | l140 | figs-declarative | νῦν ἀπολύεις τὸν δοῦλόν σου…ἐν εἰρήνῃ | 1 | You are now dismissing your servant in peace | Simeon is actually using this statement to make a request. Alternate translation: “Now please let me die in peace” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 405 | LUK | 2 | 29 | m6eg | figs-123person | ἀπολύεις τὸν δοῦλόν σου | 1 | you are … dismissing your servant | Simeon refers to himself as God’s **servant** in order to show humility and respect. Alternate translation: “please let me die” (See: [[rc://en/ta/man/translate/figs-123person]]) |
| 406 | LUK | 2 | 29 | g3wn | figs-euphemism | ἀπολύεις τὸν δοῦλόν σου | 1 | you are … dismissing your servant | Simeon uses a mild expression to refer to death. Alternate translation: “please let me die” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 407 | LUK | 2 | 29 | l141 | figs-youformal | σου…σου | 1 | your … your | Here, the word **your** is singular because Simeon is addressing God. If your language has a formal form of **your** that it uses to address a superior respectfully, you may wish to use that form here and in [2:30](../02/30.md) and [2:32](../02/32.md), and the corresponding formal form for “you” in [2:31](../02/31.md). However, it might be more natural in your language for someone who knows God well, as Simeon did, to address God using the informal form. Use your best judgment about what form to use. (See: [[rc://en/ta/man/translate/figs-youformal]]) |
| 408 | LUK | 2 | 29 | e8fk | figs-metonymy | κατὰ τὸ ῥῆμά σου | 1 | according to your word | Simeon is referring to the promise that God made that he would live to see the Messiah. Simeon describes that promise by association with the **word** or saying by which God made it. Alternate translation: “as you promised” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 409 | LUK | 2 | 30 | b7i6 | figs-synecdoche | εἶδον οἱ ὀφθαλμοί μου | 1 | my eyes have seen | Simeon uses one part of himself, his **eyes**, to represent all of himself figuratively in the act of seeing. Alternate translation: “I have personally seen” or “I, myself, have seen” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 410 | LUK | 2 | 30 | ekw3 | figs-metonymy | τὸ σωτήριόν σου | 1 | your salvation | This expression refers by association to the person who would bring **salvation**, that is, the infant Jesus, whom Simeon was holding. Alternate translation: “the Savior whom you have sent” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 411 | LUK | 2 | 31 | zv1j | writing-pronouns | ὃ ἡτοίμασας | 1 | which you have prepared | If you said “Savior” in the previous phrase at the end of [2:30](../02/30.md), then here you will want to say something like “whom you have prepared” or “the one you have sent.” If you said **salvation** in the previous phrase, then here you could state something like “which you have brought about” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 412 | LUK | 2 | 31 | l142 | figs-metaphor | κατὰ πρόσωπον πάντων τῶν λαῶν | 1 | before the face of all the peoples | The term **face** figuratively represents the presence of a person. Simeon is saying that God has sent the Savior or brought about salvation right where everyone is present. Alternate translation: “in the presence of all the peoples” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 413 | LUK | 2 | 31 | l143 | figs-explicit | κατὰ πρόσωπον πάντων τῶν λαῶν | 1 | before the face of all the peoples | The implication of God sending the Savior or bringing about salvation into the presence of everyone is that this has been done for their benefit. Alternate translation: “for the benefit of all peoples” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 414 | LUK | 2 | 32 | n4k3 | figs-metaphor | φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου, Ἰσραήλ | 1 | A light for revelation to the Gentiles and glory to your people Israel | This expression means that the child will help the Gentiles to understand. Simeon compares Jesus’ role to that of a physical **light** that enables people to see solid objects. Alternate translation: “This child will enable the Gentiles to understand, just as light allows people to see things clearly and he will bring honor to the people of Israel, who belong to you” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 415 | LUK | 2 | 32 | s5lu | figs-explicit | φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου, Ἰσραήλ | 1 | A light for revelation to the Gentiles and glory to your people Israel | It may be helpful to state explicitly what the child will help the Gentiles to understand. Alternate translation: “This child will enable the Gentiles to understand what you expect of them and he will bring honor to the people of Israel, who belong to you” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 416 | LUK | 2 | 33 | l144 | translate-textvariants | ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ | 1 | his father and mother | See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to use this reading in your translation or a different reading, “Joseph and his mother.” (See: [[rc://en/ta/man/translate/translate-textvariants]]) |
| 417 | LUK | 2 | 33 | pp9f | figs-activepassive | τοῖς λαλουμένοις περὶ αὐτοῦ | 1 | what was said about him | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “the things that Simeon said about him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 418 | LUK | 2 | 34 | xly1 | εἶπεν πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ | 1 | said to Mary, his mother | In your translation, make sure that this does not sound as if Mary is the mother of Simeon. Alternate translation: “said to Mary, the child’s mother” | |
| 419 | LUK | 2 | 34 | p2cy | figs-metaphor | ἰδοὺ | 1 | Behold | Simeon uses this expression to tell Mary that what he is about to say is extremely important to her. Alternate translation: “Now this is important” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 420 | LUK | 2 | 34 | rs67 | figs-metonymy | οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ | 1 | this one is appointed for the downfall and rising up of many in Israel | The word **downfall** represents people turning away from God by association with the way they will be ruined as a result. The expression **rising up** represents people drawing closer to God, by association with they way they will prosper as a result. Alternate translation: “God will use this child to challenge many people of the people of Israel to decide definitively for or against him” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 421 | LUK | 2 | 34 | l145 | figs-activepassive | οὗτος κεῖται εἰς | 1 | this one is appointed for | If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “God intends to use this child to” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 422 | LUK | 2 | 34 | abc4 | figs-personification | πολλῶν ἐν τῷ Ἰσραὴλ | 1 | many in Israel | Simeon refers to all of the Israelites figuratively as if they were a single person, their ancestor, **Israel**. Alternate translation: “many of the people of Israel” or “many in the nation of Israel” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 423 | LUK | 2 | 34 | l146 | figs-explicit | σημεῖον | 1 | a sign | The implication is that the life and ministry of Jesus will be an indication that God is at work to fulfill his purposes through the people of Israel. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “an indication of God’s activity” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 424 | LUK | 2 | 34 | l147 | figs-activepassive | ἀντιλεγόμενον | 1 | that is spoken against | If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “that many people will speak against” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 425 | LUK | 2 | 34 | l148 | figs-metonymy | ἀντιλεγόμενον | 1 | that is spoken against | Simeon figuratively describes the opposition that Jesus will face by association with one expression of it, people speaking against him and his ministry. But this represents a wider range of hostile activities. Alternate translation: “that many people will oppose” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 426 | LUK | 2 | 35 | l149 | figs-metaphor | καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία | 1 | and a sword will also pierce your own soul | Simeon speaks figuratively of the bitter grief pangs that Mary will experience as if they were a **sword** stabbing all the way into her inner being. Alternate translation: “and you will experience deep pangs of grief yourself” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 427 | LUK | 2 | 35 | hak5 | figs-activepassive | ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί | 1 | so that the thoughts of many hearts may be revealed | If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “so that many people will reveal what they secretly think” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 428 | LUK | 2 | 35 | l150 | figs-metaphor | ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί | 1 | so that the thoughts of many hearts may be revealed | In this expression, **hearts** figuratively represent people’s inner thoughts and inclinations. Alternate translation: “so that many people will reveal what they secretly think” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 429 | LUK | 2 | 36 | kd1y | writing-participants | καὶ ἦν Ἅννα προφῆτις | 1 | And Anna was there, a prophetess | Luke is introducing a new participant into the story. Alternate translation: “There was also a woman named Anna there in the temple. She was a prophetess” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 430 | LUK | 2 | 36 | l151 | translate-names | Ἅννα | 1 | Anna | **Anna** is the name of a woman. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 431 | LUK | 2 | 36 | c7wx | translate-names | Φανουήλ | 1 | Phanuel | **Phanuel** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 432 | LUK | 2 | 36 | l152 | figs-idiom | αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς | 1 | She had advanced much in days | As in [1:7](../01/07.md), to have moved forward or to have **advanced** means figuratively to have aged. Alternate translation: “She was very old” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 433 | LUK | 2 | 36 | l153 | figs-idiom | αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς | 1 | She had advanced much in days | Luke uses the term **days** figuratively to mean time in general. Alternate translation: “She was very old” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 434 | LUK | 2 | 36 | b9xe | figs-idiom | ἀπὸ τῆς παρθενίας αὐτῆς | 1 | after her virginity | This is an idiom. Alternate translation: “after she married him” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 435 | LUK | 2 | 37 | byk6 | αὐτὴ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων | 1 | she was a widow for 84 years | This could mean: (1) Anna had been a widow for 84 years. Alternate translation: “but then her husband had died and she had not remarried, and 84 years had gone by since” (2) Anna was a widow who was now 84 years old. Alternate translation: “but her husband had died and she had not remarried, and now she was 84 years old” | |
| 436 | LUK | 2 | 37 | l154 | figs-litotes | ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ | 1 | who never left the temple | Luke is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “who was always in the temple” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 437 | LUK | 2 | 37 | f2lt | figs-hyperbole | ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ | 1 | who never left the temple | This is a generalization that means that Anna spent so much time in the temple that it seemed as though she never left it. Alternate translation: “who was always in the temple” or “who was continually in the temple” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 438 | LUK | 2 | 37 | a1cg | figs-idiom | νηστείαις καὶ δεήσεσιν λατρεύουσα | 1 | serving with fastings and prayers | The term **serving** is an idiom that means “worshiping.” Alternate translation: “worshiping God by going without food and praying” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 439 | LUK | 2 | 37 | l155 | figs-merism | νύκτα καὶ ἡμέραν | 1 | night and day | Luke is using the two parts of a day figuratively to mean the entire day, that is, all the time. Alternate translation: “all the time” (See: [[rc://en/ta/man/translate/figs-merism]]) |
| 440 | LUK | 2 | 38 | c9e4 | ἐπιστᾶσα | 1 | coming up | The implication is that Anna came up to Mary and Joseph. If your readers would misunderstand this, you could state that explicitly. Alternate translation: “she approached them” or “she went over to Mary and Joseph” | |
| 441 | LUK | 2 | 38 | l156 | figs-idiom | αὐτῇ τῇ, ὥρᾳ | 1 | at that very hour | Here, Luke uses the term **hour** figuratively to refer to a specific time. Alternate translation: “right at that same time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 442 | LUK | 2 | 38 | l157 | figs-hyperbole | πᾶσιν τοῖς | 1 | to all those | The term **all** is a generalization that means many. Alternate translation: “to many others” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 443 | LUK | 2 | 38 | l158 | figs-idiom | τοῖς προσδεχομένοις | 1 | who were waiting | See how you translated this in [2:25](../02/25.md). Alternate translation: “who were eagerly anticipating” or “who were looking forward to” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 444 | LUK | 2 | 38 | q1ak | figs-metonymy | λύτρωσιν Ἰερουσαλήμ | 1 | the redemption of Jerusalem | Luke is using the word **redemption** figuratively to mean the person who would bring redemption. Alternate translation: “the one who would redeem Jerusalem” or “the person who would bring God’s blessings and favor back to Jerusalem” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 445 | LUK | 2 | 38 | l159 | figs-metonymy | Ἰερουσαλήμ | 1 | Jerusalem | Luke is referring to all of the people of Israel figuratively by the name of their capital city, **Jerusalem.** Alternate translation: “the people of Israel” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 446 | LUK | 2 | 39 | pk9z | πάντα τὰ κατὰ τὸν νόμον Κυρίου | 1 | everything that was according to the law of the Lord | Alternate translation: “everything that the law of the Lord required them to do” | |
| 447 | LUK | 2 | 39 | g5vg | figs-explicit | εἰς πόλιν ἑαυτῶν Ναζαρέτ | 1 | to their own town of Nazareth | This expression means that they lived in Nazareth. Alternate translation: “the town of Nazareth, where they lived” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 448 | LUK | 2 | 40 | l160 | figs-activepassive | ἐκραταιοῦτο | 1 | was strengthened | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “became stronger” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 449 | LUK | 2 | 40 | qm1q | figs-activepassive | πληρούμενον σοφίᾳ | 1 | being filled with wisdom | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “learning what was wise” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 450 | LUK | 2 | 40 | xr2p | figs-metaphor | χάρις Θεοῦ ἦν ἐπ’ αὐτό | 1 | the grace of God was upon him | As in [2:25](../02/25.md), **upon** is a spatial metaphor. Alternate translation: “God blessed him in special ways” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 451 | LUK | 2 | 41 | h6fr | grammar-connect-time-background | καὶ | 1 | And | Luke uses this word to introduce background information that will help readers understand what happens next. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]]) |
| 452 | LUK | 2 | 41 | q3f4 | writing-pronouns | οἱ γονεῖς αὐτοῦ | 1 | his parents | Alternate translation: “Jesus’ parents” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 453 | LUK | 2 | 42 | l161 | grammar-connect-logic-result | καὶ | 1 | And | Luke uses this word to introduce the results of what the previous sentence described. Alternate translation: “So” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 454 | LUK | 2 | 42 | f7e7 | figs-idiom | ἀναβαινόντων αὐτῶν | 1 | they went up | Jerusalem was on top of a mountain, so Israelites customarily spoke of going **up** to Jerusalem. Alternate translation: “they traveled” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 455 | LUK | 2 | 42 | d52y | κατὰ τὸ ἔθος τῆς ἑορτῆς | 1 | according to the custom of the feast | Alternate translation: “when it was time for the feast” | |
| 456 | LUK | 2 | 42 | g8aa | figs-explicit | τῆς ἑορτῆς | 1 | the feast | Implicitly this means the Feast of Passover. It was called a **feast** because it involved eating a ceremonial meal. Alternate translation: “of the Feast of Passover” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 457 | LUK | 2 | 43 | e5en | figs-activepassive | τελειωσάντων τὰς ἡμέρας | 1 | when the days were completed | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “after they had celebrated the feast for the required number of days” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 458 | LUK | 2 | 44 | y77i | νομίσαντες δὲ | 1 | But thinking | Alternate translation: “But since they thought” | |
| 459 | LUK | 2 | 44 | jcz4 | ἦλθον ἡμέρας ὁδὸν | 1 | they went a day’s journey | Alternate translation: “they traveled as far as people walk in one day” | |
| 460 | LUK | 2 | 44 | l162 | grammar-connect-time-sequential | καὶ ἀνεζήτουν αὐτὸν | 1 | and they sought him | The word translated **and** at the beginning of this phrase indicates that this event happened after the previous event that the story described. Alternate translation: “then they looked for him” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 461 | LUK | 2 | 44 | l163 | figs-explicit | καὶ ἀνεζήτουν αὐτὸν | 1 | and they sought him | The implication is that Jesus’ parents looked for him among their friends and relatives once the whole group that was traveling together had stopped for the night. That way they could easily go around among everyone. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “and once the group had stopped for the night, then they looked for him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 462 | LUK | 2 | 46 | llz4 | writing-newevent | καὶ ἐγένετο | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 463 | LUK | 2 | 46 | yy11 | figs-synecdoche | ἐν τῷ ἱερῷ | 1 | in the temple | Since only priests could enter the **temple** building, this implicitly means the **temple** courtyard. Luke is using the word for the entire building to refer to one part of it. Alternate translation: “in the temple courtyard” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 464 | LUK | 2 | 46 | n1tl | ἐν μέσῳ τῶν διδασκάλων | 1 | in the midst of the teachers | Alternate translation: “among the teachers” or “surrounded by the teachers” | |
| 465 | LUK | 2 | 46 | fzz6 | τῶν διδασκάλων | 1 | the teachers | Alternate translation: “the religious teachers” or “the experts in the Jewish law” or “those who taught people about God” | |
| 466 | LUK | 2 | 47 | y1i2 | figs-explicit | ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ | 1 | all those who heard him marveled | If it would be helpful to your readers, you could state explicitly why they marveled. Alternate translation: “all those who heard him, unable to understand how a twelve-year-old boy with no formal religious education could answer so well, were amazed” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 467 | LUK | 2 | 47 | pgu4 | figs-hendiadys | ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ | 1 | at his understanding and his answers | Luke may be expressing a single idea by using two words connected with **and.** The term **understanding** may tell what characterized Jesus’ **answers**. If your readers would misunderstand this, you could express the meaning with a single phrase. Alternate translation: “at his wise answers” or “at the understanding with which he answered” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 468 | LUK | 2 | 48 | llk9 | writing-pronouns | καὶ ἰδόντες αὐτὸν | 1 | And when they saw him | Alternate translation: “When Mary and Joseph found Jesus there” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 469 | LUK | 2 | 48 | f1ry | figs-rquestion | τί ἐποίησας ἡμῖν οὕτως? | 1 | why have you treated us thus? | Mary is using the question form to rebuke Jesus indirectly for not going back home with them, causing them to worry about him. If your readers would misunderstand this, you could translate her words as a statement or exclamation. Alternate translation: “you should not have done this to us!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 470 | LUK | 2 | 48 | w361 | figs-metaphor | ἰδοὺ | 1 | Behold | Mary uses **behold** to get Jesus to focus his attention on what she is about to say. Alternate translation: “Listen carefully now” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 471 | LUK | 2 | 48 | l164 | figs-activepassive | ὁ πατήρ σου κἀγὼ, ὀδυνώμενοι ζητοῦμεν σε | 1 | your father and I have been tormented searching for you | If your readers would misunderstand this, you could express the idea behind the passive verbal form **have been tormented** with an adverb. Alternate translation: “your father and I have been searching for you anxiously” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 472 | LUK | 2 | 49 | l165 | grammar-connect-logic-contrast | καὶ | 1 | And | Luke uses this word to draw a contrast between how readers might have expected Jesus to respond in this situation and how he actually responded. He did not say he was sorry for causing his parents so much worry. Instead, he told them that they should have known where to find him. Alternate translation: “But” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 473 | LUK | 2 | 49 | r8eh | figs-rquestion | τί ὅτι ἐζητεῖτέ με? | 1 | Why is it that you were searching for me? | Jesus is making a statement, not really asking a question. He is using the question form to challenge his parents respectfully. Alternate translation: “You should not have had to search for me” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 474 | LUK | 2 | 49 | va82 | figs-rquestion | οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με? | 1 | Did you not know that I must be in the things of my Father? | Once again Jesus is making a statement rather than actually asking a question. He is using the question form to challenge his parents respectfully. Alternate translation: “You should have known that I would be involved in my Father’s business” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 475 | LUK | 2 | 49 | p6aj | ἐν τοῖς τοῦ πατρός μου | 1 | in the things of my Father | This could mean: (1) Jesus is saying that he needed to be involved in the things that God was concerned about. Alternate translation: “involved in my Father’s business” (2) Jesus is referring to the temple as a place that was dedicated to God. Alternate translation: “in my Father’s temple” or “here in the temple” | |
| 476 | LUK | 2 | 49 | n76z | guidelines-sonofgodprinciples | τοῦ πατρός μου | 1 | my Father | At age 12, Jesus, the Son of God, understood that God was his real Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 477 | LUK | 2 | 50 | l166 | figs-metonymy | τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς | 1 | the word that he spoke to them | The term **word** refers figuratively to what Jesus told his parents by using words. Alternate translation: “the answer that he gave them” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 478 | LUK | 2 | 51 | h2i9 | figs-idiom | καὶ κατέβη μετ’ αὐτῶν | 1 | he went down with them | Jerusalem was on top of a mountain, so Israelites customarily spoke of going **down** when they traveled from Jerusalem to some other place. Alternate translation: “Jesus went back home with Mary and Joseph” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 479 | LUK | 2 | 51 | zl2q | figs-activepassive | ἦν ὑποτασσόμενος αὐτοῖς | 1 | he was subjected to them | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “he obeyed them” or “he was obedient to them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 480 | LUK | 2 | 51 | ceu3 | figs-metaphor | διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς | 1 | kept all these things in her heart | As in [2:19](../02/19.md), the **heart** here figuratively represents the thoughts and emotions. Alternate translation: “carefully remembered all these things” or “reflected carefully on what all these things meant” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 481 | LUK | 2 | 52 | gb25 | figs-abstractnouns | Ἰησοῦς προέκοπτεν τῇ σοφίᾳ, καὶ ἡλικίᾳ | 1 | Jesus was increasing in wisdom and stature | If your readers would misunderstand this, you could translate the ideas behind the abstract nouns **wisdom** and **stature** with adjectives. These two terms refer to mental and physical growth. Alternate translation: “Jesus steadily became wiser and stronger” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 482 | LUK | 2 | 52 | y5qk | figs-abstractnouns | χάριτι παρὰ Θεῷ καὶ ἀνθρώποις | 1 | in favor with God and people | If your readers would misunderstand the abstract noun **favor**, you could express the idea behind it with verbs. The phrase **in favor with God and people** refers to spiritual and social growth. Alternate translation: “God blessed him more and more, and people admired him more and more” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 483 | LUK | 3 | intro | tkg5 | 0 | # Luke 3 General Notes<br><br>## Structure and formatting<br><br>1. John the Baptist begins preaching and baptizing (3:1-22)<br>2. The list of Jesus’ ancestors (3:23-38)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. ULT does this with the poetry in 3:4-6, which Luke is quoting from the Old Testament about John the Baptist.<br><br>## Special concepts in this chapter<br><br>### Justice<br><br>John’s instructions to the soldiers and tax collectors in Luke 3:12-15 are things that a person who wanted to live rightly would find reasonable and willingly do. (See: [[rc://en/tw/dict/bible/kt/justice]] and Luke [3:12-15](./12.md))<br><br>### Genealogy<br><br>A genealogy is a list that records a person’s ancestors or descendants. Such lists were very important in determining who had the right be king, because the king’s authority was usually passed down or inherited from his father. It was also common for other important people to have a recorded genealogy.<br><br>## Important figures of speech in this chapter<br><br>### Metaphor<br><br>Prophecy often involves the use of metaphors to express its meaning. Spiritual discernment is needed for proper interpretation of the prophecy. The prophecy that Luke quotes in 3:4-6 from Isaiah 40:3-5 is an extended metaphor that describes the ministry of John the Baptist. See the individual notes to 3:4-6 for recommendations about how to translate this passage. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “Herod locked up John in prison”<br><br>This statement could cause confusion because Luke says that John was imprisoned, and then he implies that John was still able to baptize Jesus. But Luke makes this statement in anticipation of Herod’s imprisonment of John. It describes something that was still in the future at the time of the other events in the narrative. See the first note to 3:19 for a further explanation. | |||
| 484 | LUK | 3 | 1 | l167 | writing-newevent | ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος | 1 | in the fifteenth year of the reign of Tiberius Caesar | This verse and the beginning of the next one are an extended time reference that introduces a new event. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Everything that the angels and inspired people had said about John and Jesus began to come true during the fifteenth year of the reign of Tiberius Caesar” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 485 | LUK | 3 | 1 | l168 | translate-ordinal | ἐν ἔτει δὲ πεντεκαιδεκάτῳ | 1 | in the fifteenth year | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “in year 15” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
| 486 | LUK | 3 | 1 | l169 | writing-participants | Τιβερίου Καίσαρος | 1 | Tiberius Caesar | As in [2:1](../02/01.md), **Caesar** is the title of the emperor of the Roman Empire. If it would be helpful to your readers, you could express this explicitly. Alternate translation: “King Tiberius, who ruled the Roman Empire” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 487 | LUK | 3 | 1 | l170 | translate-names | Τιβερίου | 1 | Tiberius | **Tiberius** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 488 | LUK | 3 | 1 | v22w | translate-names | Ποντίου Πειλάτου…Ἡρῴδου…Φιλίππου…Λυσανίου | 1 | Pontius Pilate … Herod … Philip … Lysanias | These are the names of men. Here, the **Herod** mentioned is not the same one as in [1:5](../01/05.md). Rather, it is his son. Luke makes further mention of him many times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 489 | LUK | 3 | 1 | uv8h | translate-names | τῆς Ἰουδαίας…τῆς Γαλιλαίας…τῆς Ἰτουραίας καὶ Τραχωνίτιδος…τῆς Ἀβειληνῆς | 1 | Judea … Galilee … Ituraea and Trachonitis … Abilene | These are names of territories. Like **Galilee**, the name **Judea** occurs many times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 490 | LUK | 3 | 1 | l171 | translate-unknown | τετραρχοῦντος | 1 | tetrarch | In the Roman Empire, a **tetrarch** was the governor of one of four divisions of a country or province. If your readers would misunderstand this, you could use a general term. Alternate translation: “ruler” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 491 | LUK | 3 | 2 | d3m8 | figs-explicit | ἐπὶ ἀρχιερέως Ἅννα καὶ Καϊάφα | 1 | during the high priesthood of Annas and Caiaphas | Usually there would only have been one high priest, but at this point the Romans were appointing the high priests for Judea, and there had been some intrigue surrounding Annas. One Roman official had appointed him some years earlier, but ten years after that, another official deposed him and named his son-in-law Caiaphas high priest instead. However, the Jews still recognized Annas’ claim to the position. It would probably be best to state the matter as simply as possible for your readers. Alternate translation: “while Annas and Caiaphas were both serving as the high priest” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 492 | LUK | 3 | 2 | dg8p | figs-personification | ἐγένετο ῥῆμα Θεοῦ | 1 | the word of God came | Luke speaks of God’s message figuratively as if it were a living thing that could come to a person at God's bidding. Alternate translation: “God gave a message” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 493 | LUK | 3 | 2 | l172 | figs-metonymy | ἐγένετο ῥῆμα Θεοῦ | 1 | the word of God came | The term **word** figuratively describes the message that God gave John to say by using words. Alternate translation: “God gave a message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 494 | LUK | 3 | 3 | l173 | grammar-connect-logic-result | καὶ | 1 | And | Luke uses this word to introduce the results of what the previous sentence described. Alternate translation: “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 495 | LUK | 3 | 3 | l174 | translate-names | τοῦ Ἰορδάνου | 1 | the Jordan | **Jordan** is the name of a river. Alternate translation: “the Jordan River” (See: [[rc://en/ta/man/translate/translate-names]]) |
| 496 | LUK | 3 | 3 | w2pu | figs-abstractnouns | κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν | 1 | preaching a baptism of repentance for the forgiveness of sins | If your readers would misunderstand this, you could translate the ideas behind the abstract nouns **baptism**, **repentance**, and **forgiveness** with other phrases. Alternate translation: “preaching that people should let him immerse them in the river to show that they wanted to live a new life and that they wanted God to forgive their sins” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 497 | LUK | 3 | 4 | zf6m | figs-activepassive | ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαΐου τοῦ προφήτου | 1 | As it is written in the book of the words of Isaiah the prophet | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “As the book says that records the sayings of the prophet Isaiah” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 498 | LUK | 3 | 4 | l175 | figs-metonymy | λόγων Ἠσαΐου τοῦ προφήτου | 1 | the words of Isaiah the prophet | Luke is using the term **words** figuratively to refer to the sayings that Isaiah used words to articulate. Alternate translation: “the sayings of the prophet Isaiah” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 499 | LUK | 3 | 4 | b86g | figs-quotemarks | φωνὴ βοῶντος ἐν τῇ ἐρήμῳ | 1 | A voice of one calling out in the wilderness | From this phrase through to the end of [3:6](../03/06.md), Luke quotes from the book of Isaiah. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 500 | LUK | 3 | 4 | l176 | figs-metonymy | φωνὴ βοῶντος ἐν τῇ ἐρήμῳ | 1 | A voice of one calling out in the wilderness | The term **voice** refers figuratively to what this person is saying by association with the means they are using to say it. Alternate translation: “Someone is calling out in the wilderness and saying” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 501 | LUK | 3 | 4 | l177 | figs-quotesinquotes | ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ | 1 | Make ready the way of the Lord, make his paths straight | Everything from this phrase through to the end of [3:6](../03/06.md) is a quotation within a quotation. Luke is quoting from the book of Isaiah, and Isaiah is quoting the words of the person calling out in the wilderness. It would be best to indicate that by punctuating this material as a second-level quotation, since Luke is quoting from Scripture. However, if your language does not put one direct quotation within another, you could translate this material as an indirect quotation. (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 502 | LUK | 3 | 4 | rzv1 | figs-parallelism | ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ | 1 | Make ready the way of the Lord, make his paths straight | These two phrases mean similar things. They are both telling people to make a good road for the Lord to travel on. Hebrew poetry was based on this kind of repetition, and it would be helpful to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with another phrase that would show the relationship between them. Alternate translation: “Prepare a good road for the Lord to travel on, and do this by making sure that it follows a straight path” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 503 | LUK | 3 | 4 | h9xl | figs-metaphor | ἑτοιμάσατε τὴν ὁδὸν Κυρίου | 1 | Make ready the way of the Lord | This is a figurative way of telling people to get ready to listen to the Lord’s message when it comes. They are to do this by giving up their sins. Alternate translation: “Give up your sins so that you will be ready to listen to the Lord’s message when it comes” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 504 | LUK | 3 | 5 | wk8m | figs-metaphor | πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται | 1 | Every valley will be filled, and every mountain and hill will be made low | This is a continuation of the figurative description of making a good road that began in the previous verse. When people prepare the road for an important person who is coming, they make sure that the road is level by taking material from high places and using it to fill in low places. However, this is also a description of the effects that the coming of the Lord will have on people. It is a statement similar to the one Mary makes in [1:52](../01/52.md), “He has thrown down rulers from their thrones and he has raised up the lowly.” Metaphors in Scripture can have more than one reference like this. So we recommend that you translate the words directly and not provide a non-figurative explanation, even if your language does not customarily use such figures of speech. If you want to explain the meanings of the metaphor, we recommend that you do that in a footnote rather than in the Bible text. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 505 | LUK | 3 | 5 | e52x | figs-activepassive | πᾶσα φάραγξ πληρωθήσεται | 1 | Every valley will be filled | If your readers would misunderstand this, you could express this with an active form. Since people would be doing this action in one sense of the metaphor, but God would be doing the action in another sense of the metaphor, it might be best not to be specific about who will do the action. Alternate translation: “Someone will fill in every valley” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 506 | LUK | 3 | 5 | s66m | figs-activepassive | καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται | 1 | and every mountain and hill will be made low | If your readers would misunderstand this, you could express this with an active form, following the same principle as for the previous phrase. Alternate translation: “and someone will make every mountain and hill low” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 507 | LUK | 3 | 5 | l178 | figs-metaphor | ἔσται τὰ σκολιὰ εἰς εὐθείαν, καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας | 1 | the crooked roads will become straight, and the rough roads will become smooth | This too is both a continuation of the figurative description of making a good road and a description of the effects that the coming of the Lord will have on people. Something that is **crooked** becoming **straight** and something that is **rough** becoming **smooth** can be seen as metaphors for repentance and a change in a person’s way of life. And so we recommend once again that you translate the words directly and not provide a non-figurative explanation in the text of your translation. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 508 | LUK | 3 | 6 | l179 | figs-metonymy | πᾶσα σὰρξ | 1 | all flesh | Luke is describing people figuratively by reference to something associated with them, the flesh they are made of. Alternate translation: “all people” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 509 | LUK | 3 | 6 | l180 | figs-metaphor | ὄψεται | 1 | will see | The term **see** is a figurative way of referring to recognition and understanding. Alternate translation: “will recognize” or “will understand” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 510 | LUK | 3 | 6 | du1b | figs-abstractnouns | ὄψεται…τὸ σωτήριον τοῦ Θεοῦ | 1 | will see the salvation of God | If your readers would misunderstand the abstract noun **salvation**, you could express the idea behind it with a verb such as “save.” Alternate translation: “will understand how God saves people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 511 | LUK | 3 | 6 | l181 | figs-quotesinquotes | τὸ σωτήριον τοῦ Θεοῦ | 1 | the salvation of God | After this phrase, Isaiah ends his quotation from the person who is calling out in the wilderness. If you decided in [3:4](../03/04.md) to mark these words as a second-level quotation, indicate the end of that quotation here with whatever convention your language uses. (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 512 | LUK | 3 | 6 | l182 | figs-quotemarks | τὸ σωτήριον τοῦ Θεοῦ | 1 | the salvation of God | After this phrase, Luke also ends his quotation from the book of Isaiah. If you decided in [3:4](../03/04.md) to mark this as a first-level quotation, indicate that ending here with whatever punctuation or convention your language uses to indicate the end of a first-level quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 513 | LUK | 3 | 7 | sxn9 | figs-activepassive | βαπτισθῆναι ὑπ’ αὐτοῦ | 1 | to be baptized by him | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “for him to baptize them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 514 | LUK | 3 | 7 | b724 | figs-idiom | γεννήματα ἐχιδνῶν | 1 | Offspring of vipers | The expression **offspring of** is an idiom that means a person shares the qualities of something. John is using dangerous poisonous snakes to represent evil. Alternate translation: “You evil people” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 515 | LUK | 3 | 7 | l183 | translate-unknown | γεννήματα ἐχιδνῶν | 1 | Offspring of vipers | If your readers would not recognize the name **vipers**, which refers to dangerous poisonous snakes, you could state something more general. Alternate translation: “You are evil, like poisonous snakes” or “You are evil, like poisonous animals” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 516 | LUK | 3 | 7 | mcq5 | figs-rquestion | τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς? | 1 | Who warned you to flee from the coming wrath? | John is making a statement, not asking a question. He does not expect the people in the crowds to tell him who warned them. Instead, he is using the question form to challenge the people to think about what they believe baptism will do for them. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “You cannot escape from God’s wrath just by being baptized!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 517 | LUK | 3 | 7 | g7tw | figs-metonymy | ἀπὸ τῆς μελλούσης ὀργῆς | 1 | from the coming wrath | John is using the word **wrath** to refer figuratively to God’s punishment. This is by association with the way that punishment is an expression of God’s **wrath** or displeasure over sin. Alternate translation: “from the punishment that God is sending” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 518 | LUK | 3 | 8 | pz16 | figs-metaphor | ποιήσατε…καρποὺς ἀξίους τῆς μετανοίας | 1 | produce fruits worthy of repentance | John is figuratively comparing a person’s behavior to fruit. Just as a plant is expected to produce fruit that is appropriate for that kind of plant, a person who says that he has repented is expected to live righteously. Alternate translation: “do the good things that will show that you have stopped sinning” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 519 | LUK | 3 | 8 | l184 | figs-abstractnouns | ἀξίους τῆς μετανοίας | 1 | worthy of repentance | If your readers would misunderstand the abstract noun **repentance**, you could express the idea behind it with an equivalent phrase. Alternate translation: “that will show that you have stopped sinning” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 520 | LUK | 3 | 8 | l185 | figs-quotesinquotes | μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν Ἀβραάμ | 1 | do not begin to say within yourselves, ‘We have Abraham as our father’ | **We have Abraham as our father** is a quotation within a quotation. Luke is quoting John’s words to the crowd, and John is quoting something that the crowds might wrongly think. If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “do not try to reassure yourselves with the thought that Abraham is your father” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 521 | LUK | 3 | 8 | l186 | figs-metaphor | πατέρα ἔχομεν τὸν Ἀβραάμ | 1 | We have Abraham as our father | Here, **Father** figuratively means “ancestor.” Alternate translation: “Abraham is our ancestor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 522 | LUK | 3 | 8 | l187 | figs-exclusive | πατέρα ἔχομεν τὸν Ἀβραάμ | 1 | We have Abraham as our father | John is suggesting something the people might say about themselves, as opposed to others, so if your language distinguishes between exclusive and inclusive “we” and “us,” use the exclusive form here. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 523 | LUK | 3 | 8 | l188 | figs-metaphor | πατέρα ἔχομεν τὸν Ἀβραάμ | 1 | We have Abraham as our father | Here, the word **father** figuratively means “ancestor.” Alternate translation: “Abraham is our ancestor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 524 | LUK | 3 | 8 | pft3 | figs-explicit | πατέρα ἔχομεν τὸν Ἀβραάμ | 1 | We have Abraham as our father | If it would be unclear to your readers why they would say this, you may also add the implied information: Alternate translation: “Abraham is our ancestor, so God would not punish us” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 525 | LUK | 3 | 8 | gbp2 | figs-metaphor | δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ | 1 | God is able to raise up children for Abraham from these stones | The expression **raise up** is a spatial metaphor. It envisions that if God did turn the stones into people who were descendants of Abraham, then the people would be standing up in front of everyone, no longer lying in the riverbed as the stones were. Alternate translation: “God is able create descendants for Abraham out of these stones” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 526 | LUK | 3 | 8 | l189 | figs-metaphor | τέκνα τῷ Ἀβραάμ | 1 | children for Abraham | Here, the word **children** figuratively means “descendants.” Alternate translation: “descendants for Abraham” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 527 | LUK | 3 | 8 | pi82 | ἐκ τῶν λίθων τούτων | 1 | from these stones | John was probably referring to actual stones lying along the Jordan River. Alternate translation: “from these stones here” | |
| 528 | LUK | 3 | 9 | r5pa | figs-activepassive | ἤδη…ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται | 1 | the ax is already set against the root of the trees | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the person who is going to cut down the tree has already placed his ax against the roots” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 529 | LUK | 3 | 9 | l190 | figs-metaphor | ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται | 1 | the ax is already set against the root of the trees | This is a figurative way of saying that punishment is just about to begin. Alternate translation: “God is even now getting his punishment ready” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 530 | LUK | 3 | 9 | l8it | figs-activepassive | πᾶν…δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται | 1 | every tree that does not produce good fruit is chopped down and thrown into the fire | If your readers would misunderstand this, you could express this with active forms. Alternate translation: “this person will chop down every tree that does not produce good fruit and throw it into the fire” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 531 | LUK | 3 | 9 | l191 | figs-metaphor | πᾶν…δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται | 1 | every tree that does not produce good fruit is chopped down and thrown into the fire | This is a figurative way of describing punishment. Alternate translation: “God will certainly punish every person who does not do what is right” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 532 | LUK | 3 | 10 | ak6i | figs-quotemarks | ἐπηρώτων αὐτὸν…λέγοντες | 1 | kept asking him, saying | Luke uses the word **saying** to introduce his quotation of what the crowds were asking John. Here and throughout the book, if you indicate the quotation in some other way, such as with quotation marks or with some other punctuation or convention that your language uses, you do not need to represent this word in your translation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 533 | LUK | 3 | 11 | g3ip | figs-hendiadys | ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς | 1 | So answering he said to them | Together the words **answering** and **said** mean that John responded to the question that the crowds asked. Alternate translation: “So he responded to them” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 534 | LUK | 3 | 11 | vuk3 | figs-explicit | ὁ ἔχων βρώματα, ὁμοίως ποιείτω | 1 | let him do the same | The implication is that anyone who has extra food should share it, just as a person with an extra tunic should share that. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “if anyone has extra food, he should share that as well” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 535 | LUK | 3 | 12 | pp3s | figs-activepassive | ἦλθον…βαπτισθῆναι | 1 | came to be baptized | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “came because they wanted John to baptize them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 536 | LUK | 3 | 12 | l192 | Διδάσκαλε | 1 | Teacher | This is a respectful title. You can translate it with an equivalent term that your language and culture would use, | |
| 537 | LUK | 3 | 13 | v9ls | figs-explicit | μηδὲν πλέον…πράσσετε | 1 | Collect nothing more | The implication is that tax collectors had been demanding more money than they should have been collecting. John tells them to stop doing that. Alternate translation: “Do not demand extra money” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 538 | LUK | 3 | 13 | m136 | figs-activepassive | παρὰ τὸ διατεταγμένον ὑμῖν | 1 | than what you have been ordered | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “beyond what the Romans have authorized you to collect” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 539 | LUK | 3 | 14 | w2d8 | figs-exclusive | τί ποιήσωμεν καὶ ἡμεῖς? | 1 | And us, what should we do? | The soliders are speaking about themselves, as opposed to others, so if your language distinguishes between exclusive and inclusive **we** and “us,” use the exclusive form here. You could make this two sentences. Alternate translation: “How about us soldiers? What must we do?” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 540 | LUK | 3 | 14 | l3mz | figs-explicit | μηδὲ συκοφαντήσητε | 1 | do not accuse falsely | The implication is that soldiers were making false charges against people in order to extort money from them. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “do not accuse anyone falsely in order to get money from them” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 541 | LUK | 3 | 14 | bvy5 | figs-activepassive | καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν | 1 | and be contented with your wages | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “instead, let the amount you are paid satisfy you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 542 | LUK | 3 | 14 | l193 | grammar-connect-logic-contrast | καὶ | 4 | and | This word introduces draws a contrast between what the soldiers had been doing and what they should have been doing. It may be helpful to begin a new sentence here. Alternate translation: “Instead” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 543 | LUK | 3 | 15 | pgp3 | grammar-connect-time-background | προσδοκῶντος δὲ τοῦ λαοῦ | 1 | And the people were expecting | Luke is providing this background information to help readers understand what happens next. You can introduce his statement with a word that will indicate this. Alternate translation: “Now the people were expecting” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]]) |
| 544 | LUK | 3 | 15 | l194 | figs-explicit | προσδοκῶντος δὲ τοῦ λαοῦ | 1 | And the people were expecting | The implication is that the people were expecting the Messiah. If your readers would misunderstand this, you could state that explicitly. Alternate translation: “Now the people were expecting the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 545 | LUK | 3 | 15 | czb7 | figs-metaphor | διαλογιζομένων…ἐν ταῖς καρδίαις αὐτῶν | 1 | wondering in their hearts | Here, Luke uses the term **hearts** figuratively to represent the people’s minds. Alternate translation: “wondering in their minds” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 546 | LUK | 3 | 16 | fn1u | figs-explicit | ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάννης | 1 | John answered, saying to them all | John’s statement clearly implies that John himself is not the Messiah. It may be helpful to state this explicitly for your readers. Alternate translation: “John clarified that he was not the Messiah by saying to them all” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 547 | LUK | 3 | 16 | l195 | figs-hendiadys | ἀπεκρίνατο λέγων…ὁ Ἰωάννης | 1 | John answered, saying | Together the words **answered** and **saying** mean that John responded to what the people were wondering about him. Alternate translation: “John responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 548 | LUK | 3 | 16 | wj3h | ἐγὼ…ὕδατι βαπτίζω ὑμᾶς | 1 | I … baptize you with water | Alternate translation: “I … baptize you using water” or “I … baptize you by means of water” | |
| 549 | LUK | 3 | 16 | k3hg | figs-explicit | οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ | 1 | I am not worthy to untie the strap of his sandals | Untying the straps of sandals was a duty of a slave. John is saying implicitly that the one who is coming will be so great that he is not even worthy to be his slave. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “I am not even worthy to be his slave” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 550 | LUK | 3 | 16 | jjp1 | figs-metaphor | αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι Ἁγίῳ, καὶ πυρί | 1 | He will baptize you with the Holy Spirit and with fire | John is using literal baptism, which puts a person under water, to speak figuratively of spiritual baptism, which puts people under the influence of the Holy Spirit, who purifies them. Alternate translation: “He will put you under the influence of the Holy Spirit, who will purify you” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 551 | LUK | 3 | 16 | c1an | figs-metaphor | αὐτὸς ὑμᾶς βαπτίσει…πυρί | 1 | He will baptize you … with fire | The word **fire** is intended figuratively, and it suggests a fuller metaphor. Jesus will not immerse people in actual fire. Be sure that this is clear to your readers. Alternate translation: “He will baptize you … to purify you, as precious metals are purified in fire” or “He will baptize you … to clear away your sins, as fire clears away underbrush” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 552 | LUK | 3 | 17 | jzm4 | figs-metaphor | οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ | 1 | whose winnowing fork is in his hand | John is saying figuratively that the Messiah will come prepared to judge people right away. You could express this metaphor as a simile in your translation. It may be helpful to begin a new sentence here in your translation. Alternate translation: “He will already be prepared to judge people, just like a farmer who is ready to thresh grain” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 553 | LUK | 3 | 17 | l196 | figs-idiom | οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ | 1 | whose winnowing fork is in his hand | The phrase **in his hand** is an idiom that means he has the tool all ready to use. Alternate translation: “He has his winnowing fork ready to use” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 554 | LUK | 3 | 17 | b1ap | translate-unknown | πτύον | 1 | winnowing fork | This is a tool for tossing wheat into the air to separate the wheat grain from the chaff. The heavier grain falls back down, and the wind blows away the unwanted chaff. This tool is similar to a pitchfork. If you have a similar tool in your culture, you can use the word for it here. Otherwise, you can use a phrase that would express the meaning. Alternate translation: “tool for threshing grain” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 555 | LUK | 3 | 17 | gf8n | translate-unknown | διακαθᾶραι τὴν ἅλωνα αὐτοῦ | 1 | to thoroughly clear off his threshing floor | The threshing floor was the place where wheat was stacked in preparation for threshing. To **clear off** the floor is to finish threshing all the grain. Alternate translation: “to completely thresh all of his grain” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 556 | LUK | 3 | 17 | gt3q | figs-exmetaphor | καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ | 1 | and to gather the wheat into his storehouse | John continues to speak figuratively to describe how the coming Messiah will judge people. The wheat is the part of the crop that is useful. It represents people who are obedient to God, who will be welcomed into his presence. You could express this metaphor as a simile in your translation. It may be helpful to begin a new sentence here. Alternate translation: “He will welcome those who are obedient to God, just as a farmer stores good grain in his barn” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) |
| 557 | LUK | 3 | 17 | ky8j | figs-exmetaphor | τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ | 1 | but he will burn up the chaff with unquenchable fire | John continues to speak figuratively to describe how the coming Messiah will judge people. The chaff is the husk that surrounds the grain. It is not useful for anything, so people burn it up. You could express this metaphor as a simile in your translation. Alternate translation: “but he will punish those who are disobedient to God, just as a farmer burns up the useless chaff” (See: [[rc://en/ta/man/translate/figs-exmetaphor]]) |
| 558 | LUK | 3 | 18 | tyj9 | πολλὰ…καὶ ἕτερα παρακαλῶν | 1 | also exhorting many other things | Alternate translation: “saying many other things to warn them” | |
| 559 | LUK | 3 | 19 | l197 | writing-background | δὲ | 1 | But | Luke uses the term **but** to introduce some background information to the story. In this verse and the next one, he tells what later happened to John. This had not yet happened at this time. When Luke says in [3:21](../03/21.md) that Jesus was baptized, he means that John was still there and that John baptized Jesus. (See: [[rc://en/ta/man/translate/writing-background]]) |
| 560 | LUK | 3 | 19 | jj3q | translate-unknown | ὁ…Ἡρῴδης ὁ τετράρχης | 1 | Herod the tetrarch | See how you translated the term **tetrarch** in [3:1](../03/01.md) Alternate translation: “Herod, who ruled the region of Galilee” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 561 | LUK | 3 | 19 | l198 | figs-activepassive | ἐλεγχόμενος ὑπ’ αὐτοῦ περὶ Ἡρῳδιάδος, τῆς γυναικὸς τοῦ ἀδελφοῦ αὐτοῦ | 1 | having been rebuked by him concerning Herodias, the wife of his brother | If your readers would misunderstand this, you could express this with an active form, and you could make clear who did the action. Alternate translation: “because John had rebuked him for marrying Herodias, his brother’s former wife” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 562 | LUK | 3 | 19 | cu4v | figs-explicit | ἐλεγχόμενος ὑπ’ αὐτοῦ περὶ Ἡρῳδιάδος, τῆς γυναικὸς τοῦ ἀδελφοῦ αὐτοῦ | 1 | having been rebuked by him concerning Herodias, the wife of his brother | The implication is that Herod’s brother was still alive. That made this marriage a violation of the law of Moses. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “because John had rebuked him for marrying Herodias, his brother’s former wife, while his brother was still alive. That was something which the law of Moses forbade” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 563 | LUK | 3 | 20 | p2xw | figs-synecdoche | κατέκλεισεν τὸν Ἰωάννην ἐν φυλακῇ | 1 | he locked John up in prison | Herod did not do this by himself, Rather, as a ruler, he probably ordered his soldiers to lock John up. Luke is speaking figuratively of Herod, one person who was involved in this action, to mean everyone who was involved. Alternate translation: “He had his soldiers lock John up in prison” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 564 | LUK | 3 | 21 | l199 | figs-events | ἐγένετο δὲ | 1 | and it happened that | The previous verse says that Herod put John in prison. It might be helpful to make it clear that the account that starts in this verse happened before John was arrested. UST does that by starting this verse with “but before Herod did that.” (See: [[rc://en/ta/man/translate/figs-events]]) |
| 565 | LUK | 3 | 21 | phe6 | writing-newevent | ἐγένετο δὲ | 1 | and it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 566 | LUK | 3 | 21 | r2x1 | figs-activepassive | βαπτισθῆναι ἅπαντα τὸν λαὸν | 1 | when all the people were being baptized | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “while John was baptizing all the people who came to him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 567 | LUK | 3 | 21 | l200 | figs-hyperbole | ἅπαντα τὸν λαὸν | 1 | all the people | The phrase **all the people** is a generalization for emphasis. Alternate translation: “all the people who came to him” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 568 | LUK | 3 | 21 | nw1s | figs-activepassive | καὶ Ἰησοῦ βαπτισθέντος | 1 | Jesus also was baptized | you could express this with an active form. Alternate translation: “John also baptized Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 569 | LUK | 3 | 21 | i5zg | figs-activepassive | ἀνεῳχθῆναι τὸν οὐρανὸν | 1 | the heavens were opened | you could express this with an active form. This was more than a simple clearing of the clouds, but it is not clear exactly what the expression means, so it may be best not to try to specify what happened too exactly. Alternate translation: “the sky opened up” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 570 | LUK | 3 | 22 | q2yh | figs-personification | φωνὴν ἐξ οὐρανοῦ γενέσθαι | 1 | a voice came from heaven | Luke speaks figuratively of this **voice** as if it were a living thing that could come from heaven to earth. Alternate translation: “God spoke from heaven and said” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 571 | LUK | 3 | 22 | h7tn | guidelines-sonofgodprinciples | ὁ Υἱός μου | 1 | my … Son | This is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 572 | LUK | 3 | 23 | uvm3 | writing-background | καὶ | 1 | And | Luke uses this word to introduce background information about Jesus’ age and ancestors. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 573 | LUK | 3 | 23 | d3sh | figs-idiom | αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα | 1 | Jesus himself was beginning about 30 years old | This idiomatic expression could mean: (1) the word **beginning** is a reference to Jesus starting his own ministry. UST follows this interpretation. Alternate translation: “Jesus himself was about 30 years old when he began his ministry” (2) Luke is saying that Jesus had just turned 30 was when he was baptized. Alternate translation: “Jesus himself was just 30 years old at this time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 574 | LUK | 3 | 23 | z2xa | figs-activepassive | ὢν υἱός, ὡς ἐνομίζετο, Ἰωσὴφ | 1 | He was the son (as it was assumed) of Joseph | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. It may be helpful to begin a new sentence here. Alternate translation: “People assumed that he was the son of Joseph” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 575 | LUK | 3 | 24 | f8pm | translate-names | τοῦ Μαθθὰτ, τοῦ Λευεὶ, τοῦ Μελχεὶ, τοῦ Ἰανναὶ, τοῦ Ἰωσὴφ | 1 | of Matthat, of Levi, of Melchi, of Jannai, of Joseph | This continues the list that begins with the words “He was the son … of Joseph, the son of Heli” in verse 24. Consider how people normally list ancestors in your language. Use the same wording throughout the whole list. Possible formats are: (1) “He was the son … of Joseph, the son of Heli, the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph” (2) “He was the son … of Joseph. Joseph was the son of Heli. Heli was the son of Matthat. Matthat was the son of Levi. Levi was the son of Melchi. Melchi was the son of Jannai. Jannai was the son of Joseph” or (3) “His father … was Joseph. Joseph’s father was Heli. Heli’s father was Matthat. Matthat’s father was Levi. Levi’s father was Melchi. Melchi’s father was Jannai. Jannai’s father was Joseph” (See: [[rc://en/ta/man/translate/translate-names]]) |
| 576 | LUK | 3 | 25 | xdc5 | translate-names | τοῦ Ματταθίου, τοῦ Ἀμὼς, τοῦ Ναοὺμ, τοῦ Ἑσλεὶ, τοῦ Ναγγαὶ | 1 | of Mattathias, of Amos, of Nahum, of Esli, of Naggai | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 577 | LUK | 3 | 26 | vt9z | translate-names | τοῦ Μάαθ, τοῦ Ματταθίου, τοῦ Σεμεεῒν, τοῦ Ἰωσὴχ, τοῦ Ἰωδὰ | 1 | of Maath, of Mattathias, of Semein, of Josech, of Joda | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 578 | LUK | 3 | 27 | z85v | translate-names | τοῦ Ἰωανὰν, τοῦ Ῥησὰ, τοῦ Ζοροβαβὲλ, τοῦ Σαλαθιὴλ, τοῦ Νηρεὶ | 1 | of Joanan, of Rhesa, of Zerubbabel, of Salathiel, of Neri | This is a continuation of the list of Jesus’ ancestors that begins in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 579 | LUK | 3 | 28 | yf2b | translate-names | τοῦ Μελχεὶ, τοῦ Ἀδδεὶ, τοῦ Κωσὰμ, τοῦ Ἐλμαδὰμ, τοῦ Ἢρ | 1 | of Melchi, of Addi, of Cosam, of Elmadam, of Er | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 580 | LUK | 3 | 29 | led5 | translate-names | τοῦ Ἰησοῦ, τοῦ Ἐλιέζερ, τοῦ Ἰωρεὶμ, τοῦ Μαθθὰτ, τοῦ Λευεὶ | 1 | of Joshua, of Eliezer, of Jorim, of Matthat, of Levi | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 581 | LUK | 3 | 30 | s7aw | translate-names | τοῦ Συμεὼν, τοῦ Ἰούδα, τοῦ Ἰωσὴφ, τοῦ Ἰωνὰμ, τοῦ Ἐλιακεὶμ | 1 | of Simeon, of Judah, of Joseph, of Jonam, of Eliakim | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 582 | LUK | 3 | 31 | w1m5 | translate-names | τοῦ Μελεὰ, τοῦ Μεννὰ, τοῦ Ματταθὰ, τοῦ Ναθὰμ, τοῦ Δαυεὶδ | 1 | of Melea, of Menna, of Mattatha, of Nathan, of David | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 583 | LUK | 3 | 32 | ed2t | translate-names | τοῦ Ἰεσσαὶ, τοῦ Ἰωβὴλ, τοῦ Βόος, τοῦ Σαλὰ, τοῦ Ναασσὼν | 1 | of Jesse, of Obed, of Boaz, of Salmon, of Nahshon | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 584 | LUK | 3 | 33 | ur9a | translate-names | τοῦ Ἀμιναδὰβ, τοῦ Ἀδμεὶν, τοῦ Ἀρνεὶ, τοῦ Ἑσρὼμ, τοῦ Φαρὲς, τοῦ Ἰούδα | 1 | of Amminadab, of Admin, of Arni, of Hezron, of Perez, of Judah | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 585 | LUK | 3 | 34 | wkq5 | translate-names | τοῦ Ἰακὼβ, τοῦ Ἰσαὰκ, τοῦ Ἀβραὰμ, τοῦ Θάρα, τοῦ Ναχὼρ | 1 | of Jacob, of Isaac, of Abraham, of Terah, of Nahor | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 586 | LUK | 3 | 35 | jbl1 | translate-names | τοῦ Σεροὺχ, τοῦ Ῥαγαὺ, τοῦ Φάλεκ, τοῦ Ἔβερ, τοῦ Σαλὰ | 1 | of Serug, of Reu, of Peleg, of Eber, of Shelah | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 587 | LUK | 3 | 36 | xit8 | translate-names | τοῦ Καϊνὰμ, τοῦ Ἀρφαξὰδ, τοῦ Σὴμ, τοῦ Νῶε, τοῦ Λάμεχ | 1 | of Cainan, of Arphaxad, of Shem, of Noah, of Lamech | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 588 | LUK | 3 | 37 | qev8 | translate-names | τοῦ Μαθουσαλὰ, τοῦ Ἑνὼχ, τοῦ Ἰάρετ, τοῦ Μαλελεὴλ, τοῦ Καϊνὰμ | 1 | of Methuselah, of Enoch, of Jared, of Mahalaleel, of Cainan | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 589 | LUK | 3 | 38 | ni8x | translate-names | τοῦ Ἐνὼς, τοῦ Σὴθ, τοῦ Ἀδὰμ, τοῦ Θεοῦ | 1 | of Enos, of Seth, of Adam, of God | This is a continuation of the list of Jesus’ ancestors that began in Luke 3:23. Use the same format as you used in the previous verses. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 590 | LUK | 3 | 38 | ck3f | τοῦ Ἀδὰμ, τοῦ Θεοῦ | 1 | of Adam, of God | Alternate translation: “the son of Adam, whom God created” or “the son of Adam, who was, in a sense, the son of God” | |
| 591 | LUK | 4 | intro | r3vy | 0 | # Luke 4 General Notes<br><br>## Structure and formatting<br><br>1. The devil tempts Jesus in the wilderness (4:1-13)<br>2. Jesus teaches in the synagogue in Nazareth (4:14-30)<br>3. Jesus teaches, heals, and drives out demons in Capernaum (4:31-44)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. ULT does this with the poetry in 4:10-11 and 4:18-19, which is quoted from the Old Testamentt.<br><br>## Other possible translation difficulties in this chapter<br><br>### “Jesus was tempted by the devil”<br><br>While it is true that the devil actually believed that he could persuade Jesus to disobey God and obey him instead, it is important not to imply in your translation that Jesus would ever really have wanted to obey the devil. | |||
| 592 | LUK | 4 | 1 | n1xx | writing-newevent | Ἰησοῦς δὲ | 1 | Then Jesus | Luke uses this expression to return to the story after providing background information about Jesus’ ancestors. If it would be helpful to your readers, you could include a phrase that would provide continuity with the previous episode in the story. Alternate translation: “After John had baptized Jesus, then Jesus” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 593 | LUK | 4 | 1 | l201 | translate-names | τοῦ Ἰορδάνου | 1 | the Jordan | **Jordan** is the name of a river. Alternate translation: “the Jordan River” (See: [[rc://en/ta/man/translate/translate-names]]) |
| 594 | LUK | 4 | 1 | v18k | figs-activepassive | ἤγετο ἐν τῷ Πνεύματι | 1 | was led by the Spirit | If your language does not use this passive form, you can state this in active form. Alternate translation: “the Spirit led him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 595 | LUK | 4 | 2 | bls8 | figs-verbs | ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου | 1 | for 40 days being tempted by the devil | The Greek verb indicates that the temptation continued throughout the 40 days. You can make this clear in your translation, as UST does: “While he was there, the devil kept tempting him for 40 days” (See: [[rc://en/ta/man/translate/figs-verbs]]) |
| 596 | LUK | 4 | 2 | hg5p | figs-activepassive | ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου | 1 | for 40 days being tempted by the devil | If your readers would misunderstand this, you could express this with an active form. It may be helpful to begin a new sentence here. Alternate translation: “For 40 days the devil kept tempting him” or “For 40 days the devil kept trying to persuade him disobey God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 597 | LUK | 4 | 2 | k47d | writing-pronouns | καὶ οὐκ ἔφαγεν οὐδὲν | 1 | he did not eat anything | Make sure that it is clear in your translation that the word **he** refers to Jesus, not to the devil. Alternate translation: “Jesus did not eat anything” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 598 | LUK | 4 | 3 | bg52 | figs-explicit | εἶπεν…ὁ διάβολος | 1 | the devil said | The devil either holds a stone in his hand or points to a nearby stone. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “The devil picked up a stone and said” or “The devil pointed to a stone and said” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 599 | LUK | 4 | 3 | l202 | grammar-connect-condition-hypothetical | εἰ Υἱὸς εἶ τοῦ Θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ, ἵνα γένηται ἄρτος | 1 | If you are the Son of God, speak to this stone so that it might become bread | The devil is suggesting that this is a hypothetical condition, that the **stone** will only become **bread** if Jesus is the **Son of God**. The devil is speaking as if it is uncertain who Jesus is in order to challenge him to do this miracle to prove that he really is the **Son of God**. Alternate translation: “Prove that you are the Son of God by commanding this stone to become bread” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) |
| 600 | LUK | 4 | 3 | y7yf | guidelines-sonofgodprinciples | Υἱὸς…τοῦ Θεοῦ | 1 | the Son of God | This is an important title for Jesus. Even the devil knew its significance. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 601 | LUK | 4 | 4 | l203 | grammar-connect-logic-contrast | καὶ | 1 | And | This word introduces a contrast between the devil wanting Jesus to turn the stone into bread and Jesus refusing to do that. Alternate translation: “But” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 602 | LUK | 4 | 4 | kde3 | figs-explicit | ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς, γέγραπται | 1 | Jesus to answered him, “It is written” | Jesus clearly implies in his answer that he is rejecting the devil’s challenge. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “Jesus replied, ‘No, I will not do that, because it is written’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 603 | LUK | 4 | 4 | l204 | figs-quotesinquotes | γέγραπται, ὅτι οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος | 1 | It is written, ‘Man will not live on bread alone’ | If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “It is written that man will not live on bread alone” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 604 | LUK | 4 | 4 | hr5a | figs-activepassive | γέγραπται | 1 | It is written | If your readers would misunderstand this, you could express this with an active form, and you could state what is doing the action. Alternate translation: “The Scriptures say” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 605 | LUK | 4 | 4 | ek2z | figs-synecdoche | οὐκ ἐπ’ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος | 1 | Man will not live on bread alone | The word **bread** refers to food in general. Jesus quotes this scripture to explain why he will not turn the stone into bread. It means that food by itself, without God, is not enough to sustain a person in life. Alternate translation: “It is not just having food that makes a person truly alive” or “God says there are more important things than food” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 606 | LUK | 4 | 4 | l205 | figs-gendernotations | ὁ ἄνθρωπος | 1 | Man | Here, **man** has a generic sense that refers to all people. Alternate translation: “People” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 607 | LUK | 4 | 5 | wm17 | figs-explicit | ἀναγαγὼν αὐτὸν | 1 | he led him up | The implication is that the devil brought Jesus **up** to a high place with a commanding view. Alternate translation: “the devil led Jesus up a mountain” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 608 | LUK | 4 | 5 | jxi9 | figs-explicitinfo | ἐν στιγμῇ χρόνου | 1 | in an instant of time | In your language, it might seem that the phrase **an instant of time** expresses unnecessary extra information. If so, you can abbreviate it. Alternate translation: “in an instant” or “in a short time” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) |
| 609 | LUK | 4 | 6 | l206 | figs-activepassive | ἐμοὶ παραδέδοται | 1 | it has been handed over to me | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “God has given me authority over all these kingdoms” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 610 | LUK | 4 | 6 | dcx6 | figs-explicit | ἐμοὶ παραδέδοται | 1 | it has been handed over to me | The word **it** likely refers back to the singular antecedent **all this authority**, that is, the authority over these kingdoms. So the word you use to translate **it** should agree with **authority** in gender and number and in any other distinctions that your language marks. Alternate translation: “God has given me authority over all these kingdoms” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 611 | LUK | 4 | 7 | g7h9 | figs-explicit | ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ | 1 | if you will bow in worship before me | The implication is that the devil wants visible, direct worship that will be an official act of submission. Alternate translation: “If you will bow down in worship directly in front of me” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 612 | LUK | 4 | 7 | l207 | ἐνώπιον | 1 | before | Here, the term **before** means “in front of.” | |
| 613 | LUK | 4 | 7 | uca7 | ἔσται σοῦ πᾶσα | 1 | it will all be yours | Alternate translation: “I will give you all of these kingdoms” | |
| 614 | LUK | 4 | 8 | v8ca | figs-hendiadys | ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ | 1 | answering, Jesus said to him | Together the words **answering** and **said** mean that Jesus responded to the offer that the devil made. Alternate translation: “Jesus responded to him” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 615 | LUK | 4 | 8 | l208 | figs-quotesinquotes | γέγραπται, Κύριον τὸν Θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις | 1 | It is written, ‘You will worship the Lord your God, and you will serve only him.’ | If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “It is written that one must worship the Lord his God and serve only him” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 616 | LUK | 4 | 8 | m4tc | figs-explicit | γέγραπται | 1 | It is written | Jesus clearly implies in his answer that he is rejecting the devil’s challenge. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “Jesus replied, ‘No, I will not do that, because it is written’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 617 | LUK | 4 | 8 | xj35 | figs-activepassive | γέγραπται | 1 | It is written | If your readers would misunderstand this, you could express this with an active form, and you could state what is doing the action. Alternate translation: “The Scriptures say” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 618 | LUK | 4 | 8 | bch3 | figs-declarative | Κύριον τὸν Θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις | 1 | You will worship the Lord your God, and you will serve only him | Here, the Scriptures are using a statement to give a command. Alternate translation: “You must worship the Lord your God, and you must serve only him” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 619 | LUK | 4 | 8 | q8ni | figs-youcrowd | προσκυνήσεις | 1 | You will worship | Here, it may not be clear whether to use the singular or plural form of **you** because this is a short quotation from the Scriptures and the context is not given. The word is actually singular because, even though Moses said this to the Israelites as a group, each individual person was supposed to obey this command. So in your translation, use the singular form of **you**, if your language marks that distinction. In general these notes will not discuss whether **you** is singular or plural when this should be clear from the context. But they will address ambiguous cases such as this one. (See: [[rc://en/ta/man/translate/figs-youcrowd]]) |
| 620 | LUK | 4 | 9 | j8r6 | translate-unknown | τὸ πτερύγιον | 1 | the highest point | The term **pinnacle** refers to the highest point or very top of something. If you have a similar term in your language, you could use it here. (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 621 | LUK | 4 | 9 | g2n5 | grammar-connect-condition-hypothetical | εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω | 1 | If you are the Son of God, throw yourself down from here | The devil is suggesting that this is a hypothetical condition, that Jesus will be able to jump safely from this great height if he really is the **Son of God**. The devil is speaking as if it is uncertain who Jesus is in order to challenge him to do this miracle to prove that he really is the **Son of God**. Alternate translation: “Prove that you are the Son of God by jumping safely from this great height” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) |
| 622 | LUK | 4 | 9 | j9nx | guidelines-sonofgodprinciples | Υἱὸς…τοῦ Θεοῦ | 1 | the Son of God | This is an important title for Jesus. Even the devil knew its significance. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 623 | LUK | 4 | 9 | i81s | figs-explicit | βάλε σεαυτὸν ἐντεῦθεν κάτω | 1 | throw yourself down from here | The exact location of the part of the temple that Luke describes is uncertain. However, the implication is that it was one of the places on the temple roof from which people would fall several hundred feet into the Kidron Valley if they jumped or slipped off. Make sure it is clear in your translation that this would ordinarily have been a deadly fall. Alternate translation: “jump from this great height” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 624 | LUK | 4 | 10 | l209 | figs-quotesinquotes | γέγραπται γὰρ, ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε | 1 | For it is written, ‘He will give orders to his angels regarding you, to protect you’ | If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For it is written that he will give orders to his angels regarding you, to protect you” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 625 | LUK | 4 | 10 | f5dn | figs-explicit | γέγραπται γὰρ | 1 | For it is written | The devil implies that his quote from the Psalms means that if Jesus really is the Son of God, he will not be hurt if he jumps from this great height. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “You will not be hurt, because it is written” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 626 | LUK | 4 | 10 | s2g4 | figs-activepassive | γέγραπται | 1 | it is written | If your readers would misunderstand this, you could express this with an active form, and you could state what is doing the action. Alternate translation: “the Scriptures say” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 627 | LUK | 4 | 10 | nld8 | writing-pronouns | τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε | 1 | He will give orders to his angels regarding you, to protect you | **He** refers to God. Alternate translation: “God will order his angels to protect you” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 628 | LUK | 4 | 11 | l210 | figs-quotesinquotes | καὶ, ὅτι ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου | 1 | and, ‘They will lift you up in their hands, lest you strike your foot against a stone’ | If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and that they will lift you up in their hands, so that you will not strike your foot against a stone” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 629 | LUK | 4 | 11 | l211 | figs-synecdoche | μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου | 1 | lest you strike your foot against a stone | The Scriptures are figuratively using one way of being hurt to mean all ways of being hurt. Alternate translation: “so that you will not get hurt” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 630 | LUK | 4 | 12 | l212 | figs-hendiadys | ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς | 1 | answering, Jesus said to him | Together the words **answering** and **said** mean that Jesus responded to the challenge that the devil posed. Alternate translation: “Jesus responded to him” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 631 | LUK | 4 | 12 | l213 | figs-quotesinquotes | εἴρηται, οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου | 1 | It is said, ‘You will not put the Lord your God to the test.’ | If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “It is said that one must not put the Lord his God to the test” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 632 | LUK | 4 | 12 | fy8d | figs-explicit | εἴρηται | 1 | It is said | Jesus clearly implies in his answer that he is rejecting the devil’s challenge. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “Jesus replied, ‘No, I will not do that, because it is said’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 633 | LUK | 4 | 12 | cf6c | figs-activepassive | εἴρηται | 1 | It is said | If your readers would misunderstand this, you could express this with an active form, and you could state what is doing the action. Alternate translation: “The Scriptures say” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 634 | LUK | 4 | 12 | gf8h | figs-declarative | οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου | 1 | You will not put the Lord your God to the test | The Scriptures are using a statement to give a command. Alternate translation: “You must not test the Lord your God” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 635 | LUK | 4 | 13 | nc2c | figs-explicit | συντελέσας πάντα πειρασμὸν | 1 | when he had finished every temptation | This does not imply that the devil was successful in his temptation. Jesus resisted every attempt. You can state this clearly. Alternate translation: “after the devil had repeatedly failed to persuade Jesus to sin” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 636 | LUK | 4 | 13 | qqd7 | figs-explicit | ἄχρι καιροῦ | 1 | until an opportune time | New Testament Greek had two words for time. The first referred to chronological time, that is, the passage of time. The second word referred to the right time to do something. ULT is using the phrase **an opportune time** to translate that second word. If your language makes this same distinction, use the corresponding word in your own translation. Alternate translation: “until the time was right to try again” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 637 | LUK | 4 | 14 | yfc3 | writing-newevent | καὶ | 1 | And | Luke uses this word to introduce a new event in the story. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 638 | LUK | 4 | 14 | ht5k | figs-explicit | ἐν τῇ δυνάμει τοῦ Πνεύματος | 1 | in the power of the Spirit | This phrase means that God, by the Holy Spirit, was empowering Jesus in a special way, enabling him to do things that ordinary humans could not. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “and the Spirit was giving him the power to do extraordinary things” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 639 | LUK | 4 | 14 | dhj7 | figs-personification | φήμη ἐξῆλθεν…περὶ αὐτοῦ | 1 | news about him went out | Luke speaks figuratively of this **news** as if it were something that could **go out** actively by itself. This expression means that those who heard about Jesus told other people about him, who then told even more people about him. Alternate translation: “people spread the news about Jesus” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 640 | LUK | 4 | 14 | hah9 | καθ’ ὅλης τῆς περιχώρου | 1 | throughout the entire surrounding region | Alternate translation: “everywhere around Galilee” | |
| 641 | LUK | 4 | 15 | ik8g | figs-activepassive | δοξαζόμενος ὑπὸ πάντων | 1 | being praised by all | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “as everyone spoke about him in a good way” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 642 | LUK | 4 | 16 | l214 | grammar-connect-time-background | καὶ | 1 | And | Luke uses this word to introduce background information that will help readers understand what happens next. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]]) |
| 643 | LUK | 4 | 16 | ulb1 | figs-activepassive | οὗ ἦν τεθραμμένος | 1 | where he had been raised | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “where his parents had raised him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 644 | LUK | 4 | 16 | g4sv | κατὰ τὸ εἰωθὸς αὐτῷ | 1 | according to his custom | Alternate translation: “as was his usual practice” | |
| 645 | LUK | 4 | 17 | l215 | grammar-connect-time-sequential | καὶ | 1 | And | Luke uses this word to indicate that the event he will now relate came after the event he has just described. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 646 | LUK | 4 | 17 | i9hn | figs-activepassive | ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου | 1 | the scroll of the prophet Isaiah was handed to him | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “someone brought him the scroll of the prophet Isaiah” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 647 | LUK | 4 | 17 | l216 | figs-explicit | ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου | 1 | the scroll of the prophet Isaiah was handed to him | Since Jesus looked for a specific passage in the scroll, and since he said that it was being fulfilled right at that time, it is likely that Jesus requested this particular scroll. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “at his request, someone brought him the scroll of the prophet Isaiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 648 | LUK | 4 | 17 | x52a | translate-unknown | βιβλίον τοῦ προφήτου Ἠσαΐου | 1 | the scroll of the prophet Isaiah | A **scroll** was a long, wide roll of special paper. On this scroll someone had written the words that **Isaiah** had spoken many years before. If your readers would not know what a **scroll** is, you could describe it, or you could use a general expression. Alternate translation: “the special paper roll that recorded the sayings of the prophet Isaiah” or “the book that recorded the sayings of the prophet Isaiah” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 649 | LUK | 4 | 17 | w5s9 | figs-activepassive | τὸν τόπον οὗ ἦν γεγραμμένον | 1 | the place where it was written | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the place where the scroll recorded the words” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 650 | LUK | 4 | 18 | h1rm | figs-metaphor | Πνεῦμα Κυρίου ἐπ’ ἐμέ | 1 | The Spirit of the Lord is upon me | As in [2:25](../02/25.md), **upon** is a spatial metaphor that means that the Spirit of God is with someone in a special way. Alternate translation: “The Spirit of the Lord is with me in a special way” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 651 | LUK | 4 | 18 | q96y | figs-metaphor | ἔχρισέν με | 1 | he has anointed me | In the Old Testament, ceremonial oil was poured on a person when they were given the authority to assume an office or do a special task. Isaiah uses anointing figuratively to indicate that God has appointed him to his work. Jesus applies these words to himself as well. Alternate translation: “he has appointed me” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 652 | LUK | 4 | 18 | l6ac | figs-nominaladj | πτωχοῖς…τυφλοῖς | 1 | the poor … the blind | Luke is using the adjectives **poor** and **blind** as nouns in order to indicate groups of people. Your language may use adjectives in the same way. If not, you can translate these expressions with noun phrases. Alternate translation: “people who are poor … people who are blind” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 653 | LUK | 4 | 18 | a9wn | κηρύξαι αἰχμαλώτοις ἄφεσιν | 1 | to proclaim freedom to the captives | Alternate translation: “to tell people who are being held captive that they can go free” | |
| 654 | LUK | 4 | 18 | mzp4 | κηρύξαι…τυφλοῖς ἀνάβλεψιν | 1 | to proclaim … recovery of sight to the blind | Alternate translation: “to tell people who are blind that they will be able to see again” | |
| 655 | LUK | 4 | 18 | utq5 | figs-activepassive | ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει | 1 | to set free those who are oppressed | If your readers would misunderstand this, you could express this with an active form, and you could state who is doing the action. Alternate translation: “to rescue people whom others are treating harshly” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 656 | LUK | 4 | 19 | z262 | figs-idiom | κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν | 1 | to proclaim the favorable year of the Lord | Luke is using the term **year** figuratively to refer to a particular time. Alternate translation: “to announce that this is the time when the Lord will show his kindness” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 657 | LUK | 4 | 20 | sm11 | figs-explicit | πτύξας τὸ βιβλίον | 1 | rolling up the scroll | A scroll was closed by rolling it like a tube to protect the writing inside it. Alternate translation: “closing the scroll by rolling it up” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 658 | LUK | 4 | 20 | ehx3 | translate-unknown | τῷ ὑπηρέτῃ | 1 | the attendant | The **attendant** refers to a synagogue worker who, with proper care and reverence, would bring out and put away the scrolls that contained the Scriptures. If there is a word in your language for a person who has a similar role in your culture, you can use it here. Alternate translation: “the sexton” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 659 | LUK | 4 | 20 | l217 | figs-explicit | ἐκάθισεν | 1 | he sat down | Since a person would stand to read the Scriptures in a synagogue but then sit down to teach, the implication is that Jesus was going to speak to the people about what he had just read. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “he sat down to teach” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 660 | LUK | 4 | 20 | pu89 | figs-synecdoche | πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ | 1 | all the eyes in the synagogue | Luke is using one part of people, their **eyes**, figuratively to represent people themselves in the act of seeing. Alternate translation: “all the people in the synagogue” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 661 | LUK | 4 | 21 | l218 | figs-idiom | σήμερον | 1 | Today | **Today** figuratively refers to the present moment. Alternate translation: “Right now” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 662 | LUK | 4 | 21 | b1ix | figs-activepassive | πεπλήρωται ἡ Γραφὴ αὕτη | 1 | this scripture has been fulfilled | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “I am fulfilling what this scripture says” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 663 | LUK | 4 | 21 | iij8 | figs-metonymy | ἐν τοῖς ὠσὶν ὑμῶν | 1 | in your ears | In this expression, the **ears** figuratively represent people in the act of listening. Alternate translation: “even as you are listening” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 664 | LUK | 4 | 22 | k2xi | figs-metonymy | τοῖς λόγοις τῆς χάριτος | 1 | the gracious words | Luke uses the term **words** figuratively to describe what Jesus said by reference to something associated with it, the words he used to communicate it. Alternate translation: “the articulate things” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 665 | LUK | 4 | 22 | l219 | figs-explicitinfo | τοῖς λόγοις…τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ | 1 | the … words that were coming out of his mouth | In your language, this phrase might seem like an unnecessarily elaborate way of speaking. If so, you can express the same idea more compactly. Alternate translation: “the … things he was saying” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) |
| 666 | LUK | 4 | 22 | ty6d | figs-rquestion | οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος? | 1 | Is this not the son of Joseph? | The people were making a statement, not asking a question. They did not expect others to verify for them who Jesus’ father was. Instead, they were using the question form to say how amazed they were. Joseph was not a religious leader, so they were surprised that his son would preach as well as he did. If your readers would misunderstand this, you could translate these words as a statement or exclamation. Alternate translation: “This is just Joseph’s son!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 667 | LUK | 4 | 23 | l220 | figs-quotesinquotes | πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην, ἰατρέ, θεράπευσον σεαυτόν; ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου | 1 | Surely you will say this proverb to me, ‘Doctor, heal yourself. Whatever we heard that happened in Capernaum, also do here in your hometown’ | If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Surely you will quote the proverb to me that tells a doctor to heal himself, to ask me to do the same things here in my hometown that you heard happened in Capernaum” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 668 | LUK | 4 | 23 | u4ps | writing-proverbs | ἰατρέ, θεράπευσον σεαυτόν | 1 | Doctor, heal yourself | Jesus anticipates that the people will want to see him do miracles to prove his credibility. He uses a short popular saying of the culture to express this. This saying expresses a great deal of meaning in a few words. If your readers would misunderstand this, you could expand it to make clear to your readers what it means. Alternate translation: “If a doctor cannot heal himself of a certain disease, then people will not believe that he can heal them of it” (See: [[rc://en/ta/man/translate/writing-proverbs]]) |
| 669 | LUK | 4 | 23 | ww1w | figs-explicit | ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Καφαρναοὺμ, ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου | 1 | Whatever we heard that happened in Capernaum, also do here in your hometown | Jesus then explains how the short saying applies to this situation. If it would be helpful to your readers, you could explicitly state the implications of his explanation. Alternate translation: “We will not believe the things you say unless you can do the same kind of miracles here that we heard you did in Capernaum” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 670 | LUK | 4 | 24 | q3a9 | ἀμὴν, λέγω ὑμῖν | 1 | Truly I say to you | Jesus uses this phrase to emphasize the truth of the statement that follows. Alternate translation: “What I am about to tell you is very true” | |
| 671 | LUK | 4 | 24 | n2cp | writing-proverbs | οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ | 1 | no prophet is accepted in his hometown | Jesus makes a short, general statement in order to rebuke the people. This saying expresses a great deal of meaning in a few words. If your readers would misunderstand this, you could expand it to make clear to your readers what it means. Alternate translation: “You think you know all about me because I grew up here, and so you cannot accept that I am genuinely a prophet” (See: [[rc://en/ta/man/translate/writing-proverbs]]) |
| 672 | LUK | 4 | 25 | u896 | ἐπ’ ἀληθείας δὲ λέγω ὑμῖν | 1 | In truth I say to you | Jesus uses this phrase to emphasize the truth of the statement that follows. Alternate translation: “What I am about to tell you is very true” | |
| 673 | LUK | 4 | 25 | l221 | figs-idiom | ἐν ταῖς ἡμέραις Ἠλείου | 1 | during the days of Elijah | Jesus is using the term **days** figuratively to refer to a particular time. Alternate translation: “during the time when Elijah was prophesying” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 674 | LUK | 4 | 25 | g8r3 | figs-explicit | ἐν ταῖς ἡμέραις Ἠλείου | 1 | during the days of Elijah | The people to whom Jesus was speaking would have known that Elijah was one of God’s prophets. If your readers would not know that, you can make this implicit information explicit, as UST does. Alternate translation: “during the time when Elijah was prophesying” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 675 | LUK | 4 | 25 | l222 | figs-activepassive | ὅτε ἐκλείσθη ὁ οὐρανὸς | 1 | the sky was shut up | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “when God shut up the sky” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 676 | LUK | 4 | 25 | spq7 | figs-metaphor | ὅτε ἐκλείσθη ὁ οὐρανὸς | 1 | the sky was shut up | Jesus figuratively describes the sky as if God had closed it so that no rain could fall from it. Alternate translation: “when no rain fell from the sky” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 677 | LUK | 4 | 25 | ukl6 | translate-unknown | λιμὸς μέγας | 1 | a great famine | A **famine** is a long period of time when the people in an area cannot produce or acquire enough food to feed themselves. Alternate translation: “a serious lack of food” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 678 | LUK | 4 | 26 | l223 | figs-activepassive | πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας | 1 | Elijah was sent to none of them except | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “God did not send Elijah to any of them except” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 679 | LUK | 4 | 26 | l224 | grammar-connect-exceptions | πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας, εἰ μὴ | 1 | Elijah was sent to none of them except | If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “God only sent Elijah to” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) |
| 680 | LUK | 4 | 26 | zsi6 | figs-explicit | εἰς Σάρεπτα…πρὸς γυναῖκα χήραν | 1 | to Zarephath … to a widow woman | The people listening to Jesus would have understood that the people of Zarephath were Gentiles. Alternate translation: “to a Gentile widow living in Zarephath” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 681 | LUK | 4 | 26 | l225 | translate-names | εἰς Σάρεπτα τῆς Σιδωνίας | 1 | to Zarephath in Sidon | **Zarephath** is the name of a city, and **Sidon** is the name of the region where it is located. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 682 | LUK | 4 | 27 | l226 | figs-activepassive | οὐδεὶς αὐτῶν ἐκαθαρίσθη, εἰ μὴ | 1 | none of them were healed except | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “Elisha did not heal any of them except” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 683 | LUK | 4 | 27 | l227 | grammar-connect-exceptions | οὐδεὶς αὐτῶν ἐκαθαρίσθη, εἰ μὴ | 1 | none of them were healed except | If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “Elisha only healed” (See: [[rc://en/ta/man/translate/grammar-connect-exceptions]]) |
| 684 | LUK | 4 | 27 | l229 | figs-explicit | Ναιμὰν ὁ Σύρος | 1 | Naaman the Syrian | The people listening to Jesus would have understood that the people of Syria were Gentiles, not Jews. Alternate translation: “a Gentile, Naaman from Syria” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 685 | LUK | 4 | 27 | mbs2 | translate-names | Ναιμὰν ὁ Σύρος | 1 | Naaman the Syrian | **Naaman** is the name of a man, and **Syrian** is the name of his people group. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 686 | LUK | 4 | 28 | l230 | grammar-connect-time-sequential | καὶ | 1 | And | Luke uses this word to indicate that the event he will now relate, the people becoming enraged, came after the event he has just described, Jesus citing scriptures in which God helped Gentiles rather than Jews. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 687 | LUK | 4 | 28 | ca1k | figs-explicit | ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα | 1 | all in the synagogue were filled with rage when they heard these things | If it would be helpful to your readers, you could state explicitly why the people of Nazareth became so angry. Alternate translation: “When the people in the synagogue heard Jesus say these things, they all became furious, because he had cited scriptures in which God helped Gentiles rather than Jews” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 688 | LUK | 4 | 28 | l231 | figs-activepassive | ἐπλήσθησαν πάντες θυμοῦ | 1 | all … were filled with rage | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “they all became furious” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 689 | LUK | 4 | 28 | l232 | figs-personification | ἐπλήσθησαν πάντες θυμοῦ | 1 | all … were filled with rage | Luke speaks figuratively of the people’s **rage** as if it were something that could actively fill them. Alternate translation: “they all became furious” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 690 | LUK | 4 | 29 | l233 | figs-activepassive | τοῦ ὄρους ἐφ’ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν | 1 | the hill on which their town was built | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “the hill on which people had built their town” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 691 | LUK | 4 | 29 | l234 | figs-explicit | ὥστε κατακρημνίσαι αὐτόν | 1 | so as to throw him off | The implication is that the people of Nazareth wanted to do this in order to kill Jesus. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “because they wanted to throw him off to kill him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 692 | LUK | 4 | 30 | k7dg | διελθὼν διὰ μέσου αὐτῶν | 1 | passing through the midst of them | Alternate translation: “slipping between the people who were trying to kill him” | |
| 693 | LUK | 4 | 30 | m45c | ἐπορεύετο | 1 | he went on his way | Alternate translation: “he left that place” | |
| 694 | LUK | 4 | 31 | ynf3 | grammar-connect-time-sequential | καὶ | 1 | And | Luke uses this word to indicate that the event he will now relate came after the event he has just described. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 695 | LUK | 4 | 31 | ib1l | figs-idiom | κατῆλθεν εἰς Καφαρναοὺμ | 1 | he went down to Capernaum | Here, Luke uses the phrase **went down** because **Capernaum** is lower in elevation than Nazareth. Alternate translation: “went to Capernaum” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 696 | LUK | 4 | 31 | ky4y | figs-explicit | Καφαρναοὺμ, πόλιν τῆς Γαλιλαίας | 1 | Capernaum, a city in Galilee | Since Nazareth was also in Galilee, you might state “Capernaum, another city in Galilee” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 697 | LUK | 4 | 32 | qk28 | figs-activepassive | ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ | 1 | they were astonished at his teaching | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “his teaching amazed them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 698 | LUK | 4 | 32 | j4ee | figs-metonymy | ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ | 1 | his word was with authority | Luke is using the term **word** figuratively to describe the things that Jesus taught by using words. Alternate translation: “he taught as one who had authority” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 699 | LUK | 4 | 33 | l235 | grammar-connect-time-background | καὶ | 1 | And | Luke uses this word to introduce background information that will help readers understand what happens next. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]]) |
| 700 | LUK | 4 | 33 | fax1 | writing-participants | ἦν ἄνθρωπος | 1 | there was a man | Luke uses this phrase to mark the introduction of a new character into the story. If your language has an expression of its own that serves this purpose, you can use it here. (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 701 | LUK | 4 | 33 | i93n | ἔχων πνεῦμα δαιμονίου ἀκαθάρτου | 1 | who had a spirit of an unclean demon | Alternate translation: “who was controlled by an evil spirit” | |
| 702 | LUK | 4 | 33 | e539 | figs-idiom | ἀνέκραξεν φωνῇ μεγάλῃ | 1 | he cried out with a loud voice | This is an idiom that means the man raised the volume of his voice. Alternate translation: “he shouted loudly” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 703 | LUK | 4 | 34 | y1xh | figs-rquestion | τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ? | 1 | What to us and to you, Jesus of Nazareth? | The unclean spirit is making a statement, not asking a question. He does not expect Jesus to explain what they have in common. Instead, he is using the question form to express his antagonism. If your readers would misunderstand this, you could translate this as a statement or exclamation. Alternate translation: “We have nothing in common with you, Jesus of Nazareth!” or “You have no right to bother us, Jesus of Nazareth!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 704 | LUK | 4 | 34 | fkp2 | figs-idiom | τί ἡμῖν καὶ σοί | 1 | What to us and to you | This expression is an idiom. Alternate translation: “We have nothing in common with you” or “You have no right to bother us” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 705 | LUK | 4 | 35 | m8es | ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων | 1 | Jesus rebuked him, saying | Alternate translation: “Jesus said sternly to the demon” | |
| 706 | LUK | 4 | 35 | l236 | figs-activepassive | φιμώθητι | 1 | Be silenced | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “Keep quiet” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 707 | LUK | 4 | 35 | me6n | ἔξελθε ἀπ’ αὐτοῦ | 1 | come out of him | Jesus is commanding the demon to stop controlling the man. Alternate translation: “leave him alone” or “do not live in this man any longer” | |
| 708 | LUK | 4 | 36 | l237 | figs-personification | ἐγένετο θάμβος ἐπὶ πάντας | 1 | astonishment came upon everyone | Luke speaks figuratively of **astonishment** as if it were something that actively **came upon** the people. Alternate translation: “they were all amazed” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 709 | LUK | 4 | 36 | l238 | figs-metonymy | τίς ὁ λόγος οὗτος | 1 | What is this word | Luke uses the term **word** figuratively to describe the things that Jesus taught by using words. Alternate translation: “What is this teaching” or “What is this message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 710 | LUK | 4 | 36 | h7wx | figs-rquestion | τίς ὁ λόγος οὗτος | 1 | What is this word? | The people are making a statement, not asking a question. They do not expect anyone to explain what Jesus’ teaching is. Instead, they are using the question form to express how amazed they are that Jesus has the authority to command demons to leave a person. If your readers would misunderstand this, you could translate their words as a statement or exclamation. It may be helpful to make this a separate sentence. Alternate translation: “This is a powerful message!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 711 | LUK | 4 | 36 | dgz3 | figs-doublet | ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν | 1 | he commands the unclean spirits with authority and power | The words **authority** and **power** mean similar things. The people use the two terms together to emphasize what great control Jesus has over unclean spirits. If your readers would misunderstand this, you could combine these terms in a single phrase that would similarly express this emphasis. Alternate translation: “he has complete authority over the unclean spirits” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 712 | LUK | 4 | 37 | q25f | writing-endofstory | καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ | 1 | And news about him went out | This is a comment about what happened after the story as a result of the events within the story itself. (See: [[rc://en/ta/man/translate/writing-endofstory]]) |
| 713 | LUK | 4 | 37 | l239 | grammar-connect-logic-result | καὶ | 1 | And | Luke uses this word to introduce the results of what the previous sentence described. Alternate translation: “As a result” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 714 | LUK | 4 | 37 | xca8 | figs-personification | ἐξεπορεύετο ἦχος περὶ αὐτοῦ | 1 | news about him went out | Luke speaks figuratively of this **news** as if it were something that could spread around actively by itself. As in [4:14](../04/14.md), this expression means that those who heard about Jesus told other people about him, who told even more people about him. Alternate translation: “people began to spread the news about Jesus” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 715 | LUK | 4 | 38 | jn3a | writing-newevent | δὲ | 1 | Then | Luke uses this word to introduce a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 716 | LUK | 4 | 38 | l240 | writing-participants | Σίμωνος | 1 | Simon | Luke is introducing a new character into the story. If it would be helpful to your readers, you could state a little bit more about him here to help them recognize him later. Alternate translation: “a man named Simon, who would become one of his disciples” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 717 | LUK | 4 | 38 | l241 | translate-names | Σίμωνος | 1 | Simon | **Simon** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 718 | LUK | 4 | 38 | tf3d | πενθερὰ…τοῦ Σίμωνος | 1 | Simon’s mother-in-law | This means the mother of Simon’s wife. In your translation, you can use the term or expression in your own language for this relationship. | |
| 719 | LUK | 4 | 38 | lls1 | figs-idiom | ἦν συνεχομένη πυρετῷ μεγάλῳ | 1 | was suffering with a high fever | This is an idiom. Alternate translation: “was very sick with a high fever” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 720 | LUK | 4 | 38 | cp21 | ἦν συνεχομένη πυρετῷ μεγάλῳ | 1 | was suffering with a high fever | You can express this in the way your language and culture would. Alternate translation: “was so sick that her skin was hot” | |
| 721 | LUK | 4 | 38 | z3qz | figs-explicit | ἠρώτησαν αὐτὸν περὶ αὐτῆς | 1 | they asked him concerning her | Implicitly this means they asked Jesus to heal her from the **fever**. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “they asked Jesus to heal her” or “they asked Jesus to cure her fever” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 722 | LUK | 4 | 39 | pla1 | grammar-connect-logic-result | καὶ | 1 | And | Luke uses this word to introduce the results of what the previous sentence described. He is indicating that Jesus did this because the people had pleaded with him on behalf of Simon’s mother-in-law. Alternate translation: “So” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 723 | LUK | 4 | 39 | v8uf | ἐπιστὰς ἐπάνω αὐτῆς | 1 | standing over her | Alternate translation: “going and leaning over her” | |
| 724 | LUK | 4 | 39 | ed8r | ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν | 1 | he rebuked the fever, and it left her | You can express this in the way your language and culture would. Alternate translation: “he commanded her skin to become cool, and it did” or “he commanded the sickness to leave her, and it did” | |
| 725 | LUK | 4 | 39 | qtn7 | figs-idiom | διηκόνει αὐτοῖς | 1 | began to serve them | This is an idiom. Alternate translation: “and began to prepare food for Jesus and the other people in the house” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 726 | LUK | 4 | 40 | l242 | figs-explicit | δύνοντος δὲ τοῦ ἡλίου | 1 | when the sun was setting | The implication is that the people waited until sunset because that marked the end of the Sabbath, and they could then do the “work” of bringing the sick to Jesus. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “when the sun was setting and the Sabbath day was ending” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 727 | LUK | 4 | 40 | zpk9 | τὰς χεῖρας ἐπιτιθεὶς | 1 | laying his hands on | Alternate translation: “placing his hands” | |
| 728 | LUK | 4 | 41 | bp7b | figs-explicit | ἐξήρχετο…καὶ δαιμόνια | 1 | demons also came out | The implication is that Jesus made the demons leave the people they were controlling. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Jesus also forced demons to come out” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 729 | LUK | 4 | 41 | ag15 | figs-hendiadys | κραυγάζοντα καὶ λέγοντα | 1 | crying out, and saying | Luke is expressing a single idea by using two words connected with **and.** The verb **crying out** tells how they were **saying** what follows. If your readers would misunderstand this, you could express the meaning with a single phrase. Alternate translation: “screaming” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 730 | LUK | 4 | 41 | dik3 | guidelines-sonofgodprinciples | ὁ Υἱὸς τοῦ Θεοῦ | 1 | the Son of God | This is an important title for Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 731 | LUK | 4 | 42 | rt5n | γενομένης…ἡμέρας | 1 | when it became day | Alternate translation: “at sunrise” or “at dawn” | |
| 732 | LUK | 4 | 42 | d1pr | ἔρημον τόπον | 1 | a solitary place | Alternate translation: “a deserted place” or “a place where there were no people” | |
| 733 | LUK | 4 | 42 | l243 | κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπ’ αὐτῶν | 1 | they restrained him not to go away from them | Alternate translation: “they tried to keep him from leaving them” | |
| 734 | LUK | 4 | 43 | l244 | figs-abstractnouns | εὐαγγελίσασθαί…τὴν Βασιλείαν τοῦ Θεοῦ | 1 | proclaim the gospel about the kingdom of God | See the discussion of this concept in Part 2 of the General Introduction to the Gospel of Luke. If your readers would misunderstand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule.” Alternate translation: “announce the good news that God is going to rule” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 735 | LUK | 4 | 43 | sjy1 | figs-metonymy | ταῖς ἑτέραις πόλεσιν | 1 | to other cities | Jesus actually means the people who live in these cities. He is describing them figuratively by reference to something associated with them, the cities where they live. Alternate translation: “to the people in many other cities” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 736 | LUK | 4 | 43 | b45z | figs-activepassive | ἐπὶ τοῦτο ἀπεστάλην | 1 | for this I was sent | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “this is the reason why God sent me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 737 | LUK | 4 | 44 | s5mb | figs-explicit | τῆς Ἰουδαίας | 1 | in Judea | Since Jesus is in Galilee in this part of the Gospel of Luke, the term **Judea** here probably refers to the entire region where the Jews lived at that time. Alternate translation: “where the Jews lived” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 738 | LUK | 5 | intro | axr7 | 0 | # Luke 5 General Notes<br><br>## Structure and formatting<br><br>1. Jesus calls Peter and his fellow fishermen to be his disciples (5:1-11)<br>2. Jesus travels to various towns teaching and healing (5:12-26)<br>3. Jesus calls Levi to be his disciple (5:27-32)<br>4. Jesus teaches about fasting (5:33-39)<br><br>## Special concepts in this chapter<br><br>### “You will catch men”<br><br>Peter, James, and John were fishermen. When Jesus told them that they would catch men, he was using a metaphor to tell them he wanted them to help people believe the good news about him. See the last note to 5:10. (See: [[rc://en/tw/dict/bible/kt/disciple]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>### Sinners<br><br>When the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses. But when Jesus said that he came to call “sinners,” he meant that only people who understand that they are sinners who have disobeyed God can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://en/tw/dict/bible/kt/sin]])<br><br>### Fasting and feasting<br><br>People would fast, or not eat food for a long time, when they were sad or in order to show God that they were sorry for their sins. When they were happy, such as during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://en/tw/dict/bible/other/fast]])<br><br>## Important figures of speech in this chapter<br><br>### Healthy and sick people<br><br>To correct the Pharisees, Jesus speaks of healthy people who do not need a doctor. This does not mean that there are people who do not need Jesus. Rather, Jesus was explaining why he spent time with people whom the Pharisees considered to be “sinners.” See the notes to 5:31-32. (See: [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Implicit information<br><br>In several parts of this chapter, as in other places in the book, Luke does not explain information that his original readers would already have understood. Modern readers might not know some of those things, so they might have trouble understanding all that Luke is communicating. The alternate translations in these notes and the readings in UST often illustrate how that information can be presented so that modern readers will be able to understand these passages. (See: [[rc://en/ta/man/translate/translate-unknown]] and [[rc://en/ta/man/translate/figs-explicit]])<br><br>### Past events<br><br>Parts of this chapter are sequences of events that have already happened. In a given passage, Luke sometimes writes as if the events have already happened while other events are still in progress (even though they are complete at the time he writes). This can cause difficulty in translation by creating an illogical order of events. It may be necessary to make these consistent by writing as if all the events have already happened. | |||
| 739 | LUK | 5 | 1 | zc8q | writing-newevent | ἐγένετο δὲ | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 740 | LUK | 5 | 1 | wsf8 | figs-metonymy | ἀκούειν τὸν λόγον τοῦ Θεοῦ | 1 | the word of God | Here, Luke uses **word** figuratively to describe the things that Jesus said by using words. Alternate translation: “listening to the message Jesus was bringing from God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 741 | LUK | 5 | 1 | p6im | translate-names | τὴν λίμνην Γεννησαρέτ | 1 | the lake of Gennesaret | **Lake of Gennesaret** is another name for the body of water also known as the Sea of Galilee. Galilee was on the west side of this lake, and the land of Gennesaret was on the east side, so it was called by both names. Some English versions translate this as the proper name of the body of water. Alternate translation: “Lake Gennesaret” or “the Sea of Galilee” (See: [[rc://en/ta/man/translate/translate-names]]) |
| 742 | LUK | 5 | 2 | t96r | figs-explicit | ἔπλυνον τὰ δίκτυα | 1 | were washing their nets | The implication is that they were cleaning their fishing nets to maintain them so that they could keep using them to catch fish. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “and were washing their nets to keep them clean and in good working order” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 743 | LUK | 5 | 3 | f7z8 | ὃ ἦν Σίμωνος | 1 | which was Simon’s | Alternate translation: “the one that belonged to Simon” | |
| 744 | LUK | 5 | 3 | liq1 | ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον | 1 | asked him to put out a little from the land | Alternate translation: “and asked Simon to move the boat away from the shore” | |
| 745 | LUK | 5 | 3 | rc1z | figs-explicit | καθίσας | 1 | he sat down | As in [4:20](../04/20.md), sitting was the customary position for teaching in this culture. Alternate translation: “he sat down, as teachers did” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 746 | LUK | 5 | 3 | vbx7 | ἐδίδασκεν ἐκ τοῦ πλοίου τοὺς ὄχλους | 1 | was teaching the crowds from the boat | Jesus was in the boat a short distance from the shore and he was speaking to the people who were on the shore. Alternate translation: “and was teaching the people while he sat in the boat” | |
| 747 | LUK | 5 | 4 | rk9p | figs-explicit | ὡς δὲ ἐπαύσατο λαλῶν | 1 | when he stopped speaking | The implication is that Jesus had been **speaking** in order to teach the people. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “When Jesus had finished teaching the people” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 748 | LUK | 5 | 5 | l245 | figs-hendiadys | ἀποκριθεὶς Σίμων εἶπεν | 1 | answering Simon said | Together the words **answering** and **said** mean that Simon responded to Jesus’ instructions to take the boat out and let down the nets. Alternate translation: “Simon responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 749 | LUK | 5 | 5 | wbb1 | figs-metonymy | ἐπὶ δὲ τῷ ῥήματί σου | 1 | at your word | Here Peter uses **word** figuratively to refer to what Jesus commanded him by using words. Alternate translation: “but because you have told me to do this” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 750 | LUK | 5 | 7 | n2fp | κατένευσαν τοῖς μετόχοις | 1 | they signaled to their partners | The Greek text does not specify how they **signaled**, but since they were some distance from the shore, it may have been by waving their arms rather than by calling out. You can use a general expression here. Alternate translation: “they summoned their partners” | |
| 751 | LUK | 5 | 7 | pr7m | figs-explicit | βυθίζεσθαι αὐτά | 1 | they began to sink | If it would be helpful to your readers, you could state the reason for this explicitly. Alternate translation: “they began to sink because the fish were so heavy” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 752 | LUK | 5 | 8 | r8j9 | translate-symaction | προσέπεσεν τοῖς γόνασιν Ἰησοῦ | 1 | he fell down at the knees of Jesus | Be sure that it is clear in your translation that Peter did not fall down accidentally. Rather, bowing or lying down in front of Jesus was a sign of humility and respect. Alternate translation: “he bowed down in front of Jesus” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
| 753 | LUK | 5 | 8 | j67m | figs-gendernotations | ἀνὴρ ἁμαρτωλός | 1 | a sinful man | Here, **man** means “adult male,” not the more general “human being.” So Peter is not saying generally, “I am a sinful person.” He really does mean, “I personally am a sinful man.” Be sure that this is clear in your translation. (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 754 | LUK | 5 | 9 | l246 | figs-personification | θάμβος…περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ | 1 | amazement had seized him and all those with him | Luke describes Peter’s **amazement** figuratively as if it were something that could actively take hold of him. Alternate translation: “he and the other fishermen were completely amazed” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 755 | LUK | 5 | 9 | c2eh | figs-explicit | τῇ ἄγρᾳ τῶν ἰχθύων | 1 | the catch of fish | The implication is that this was a very large **catch**. Alternate translation: “the great number of fish” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 756 | LUK | 5 | 10 | l247 | translate-names | Ἰάκωβον καὶ Ἰωάννην, υἱοὺς Ζεβεδαίου | 1 | James and John, sons of Zebedee | **James** and **John** are the names of men, and **Zebedee** is the name of their father. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 757 | LUK | 5 | 10 | k4ft | writing-participants | κοινωνοὶ τῷ Σίμωνι | 1 | partners with Simon | Luke provides this information to introduce these new participants in the story. Alternate translation: “who were Simon’s partners in the fishing business” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 758 | LUK | 5 | 10 | u6zs | figs-metaphor | ἀνθρώπους ἔσῃ ζωγρῶν | 1 | you will be catching men | Jesus is using the image of catching fish figuratively to describe gathering people to follow him. Alternate translation: “you will gather people for me” or “you will persuade people to become my disciples” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 759 | LUK | 5 | 11 | abca | τὴν γῆν | 1 | the land | Alternate translation: “the shore” | |
| 760 | LUK | 5 | 12 | j1xy | writing-newevent | καὶ ἐγένετο | 1 | and it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 761 | LUK | 5 | 12 | l248 | figs-metaphor | ἰδοὺ | 1 | behold | Luke uses **behold** to call the reader’s attention to what he is about to say. Your language may have a similar expression that you can use here. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 762 | LUK | 5 | 12 | r35h | writing-participants | ἀνὴρ πλήρης λέπρας | 1 | a man full of leprosy | Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you can use it here in your translation. Alternate translation: “there was a man there who was covered with leprosy” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 763 | LUK | 5 | 12 | i3zk | figs-idiom | πεσὼν ἐπὶ πρόσωπον | 1 | fell on his face | This phrase is an idiom that means that he bowed down. Make sure that it is clear in your translation that the man did not fall down accidentally. Alternate translation: “he knelt down and touched the ground with his face” or “he bowed down to the ground” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 764 | LUK | 5 | 12 | m4k2 | ἐὰν θέλῃς | 1 | if you are willing | Alternate translation: “if you want to” | |
| 765 | LUK | 5 | 12 | x7ss | figs-declarative | δύνασαί με καθαρίσαι | 1 | you can make me clean | The man is actually using this statement to make a request. Alternate translation: “please make me clean” (See: [[rc://en/ta/man/translate/figs-declarative]]) |
| 766 | LUK | 5 | 12 | ys5f | figs-explicit | με καθαρίσαι | 1 | make me clean | The man talks about becoming **clean** ceremonially, but it is implicit that he has become unclean because of his leprosy, so he is really asking Jesus to heal him of this disease. Alternate translation: “heal me from leprosy” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 767 | LUK | 5 | 13 | ziz1 | figs-imperative | καθαρίσθητι | 1 | Be clean | This was not a command that the man was capable of obeying. Instead, this was a command that directly caused the man to be healed. Alternate translation: “I heal you from your leprosy” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 768 | LUK | 5 | 13 | l48a | figs-personification | ἡ λέπρα ἀπῆλθεν ἀπ’ αὐτοῦ | 1 | the leprosy went away from him | Luke speaks figuratively of the man’s **leprosy** as if it were something that could actively go **away from him**. Alternate translation: “the man no longer had leprosy” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 769 | LUK | 5 | 14 | q18t | figs-quotations | αὐτὸς παρήγγειλεν αὐτῷ, μηδενὶ εἰπεῖν, ἀλλὰ ἀπελθὼν | 1 | he instructed him to tell no one, but, “Go” | If your readers would misunderstand this, you could translate all of Jesus’ instructions as a direct quotation. Alternate translation: “he instructed him, ‘Do not tell anyone, but go’” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
| 770 | LUK | 5 | 14 | l249 | figs-explicit | μηδενὶ εἰπεῖν | 1 | to tell no one | The implication is that the man is not to tell anyone that Jesus healed him. If it would be helpful to your readers, you could state that explicitly. Alternate translation, as a direct quotation: “Do not tell anyone that you have been healed” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 771 | LUK | 5 | 14 | v1wn | figs-explicit | προσένεγκε περὶ τοῦ καθαρισμοῦ σου καθὼς προσέταξεν Μωϋσῆς | 1 | offer a sacrifice for your cleansing, as Moses commanded | Jesus assumes that the man will know that the law required a person who had been healed from a skin disease to make a specific sacrifice. This made the person ceremonially clean and they could participate once again in community religious activities. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “offer the sacrifice that Moses commanded so that you can become ceremonially clean once again” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 772 | LUK | 5 | 14 | jk14 | figs-explicit | εἰς μαρτύριον αὐτοῖς | 1 | for a testimony to them | A priest would have to examine the man and certify that he had been healed before he would be allowed to offer this sacrifice. Alternate translation: “to certify for everone that you have been healed” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 773 | LUK | 5 | 14 | nz37 | writing-pronouns | αὐτοῖς | 1 | them | **Them** could mean either “the priests,” which is the interpretation that UST follows, or “all the people.” You could express either as an alternate translation. (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 774 | LUK | 5 | 15 | ng3z | figs-personification | διήρχετο…μᾶλλον ὁ λόγος περὶ αὐτοῦ | 1 | the word about him spread even more | Luke speaks figuratively of this **word** as if it were something that could spread around actively by itself. This expression means that more and more people told others about what Jesus was doing. Alternate translation: “people spread the news about Jesus” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 775 | LUK | 5 | 15 | q4t2 | figs-metonymy | ὁ λόγος περὶ αὐτοῦ | 1 | the word about him | Luke uses the term **word** figuratively to describe the news about Jesus that people spread by using words. Alternate translation: “the news about Jesus” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 776 | LUK | 5 | 15 | l250 | figs-activepassive | θεραπεύεσθαι | 1 | to be healed | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “for Jesus to heal them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 777 | LUK | 5 | 16 | l251 | αὐτὸς…ἦν ὑποχωρῶν ἐν ταῖς ἐρήμοις καὶ προσευχόμενος | 1 | he was withdrawing into the deserted places and praying | This expression **was withdrawing** indicates habitual action. Alternate translation: “he often withdrew to places where there were no other people so that he could pray” | |
| 778 | LUK | 5 | 16 | sv6f | ταῖς ἐρήμοις | 1 | deserted places | Alternate translation: “places where there were no other people” | |
| 779 | LUK | 5 | 17 | mb8m | writing-newevent | καὶ ἐγένετο | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 780 | LUK | 5 | 17 | l252 | figs-hyperbole | ἐκ πάσης κώμης τῆς Γαλιλαίας, καὶ Ἰουδαίας | 1 | from every village of Galilee and Judea | Luke generalizes by saying **every** in order to emphasize from how many different villages these religious leaders came. Alternate translation: “from villages throughout Galilee and Judea” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 781 | LUK | 5 | 17 | l253 | figs-metaphor | δύναμις Κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν | 1 | power from the Lord was upon him to heal | As often in this book, **upon** is a spatial metaphor. In this case, it means that the power of the Lord was with Jesus in a special way, specifically, to enable him to heal people. Alternate translation: “the Lord was giving Jesus special power to heal people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 782 | LUK | 5 | 18 | l254 | figs-metaphor | ἰδοὺ | 1 | behold | Luke uses the term **behold** to calls the reader’s attention to what he is about to say. Your language may have a similar expression that you can use here. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 783 | LUK | 5 | 18 | cl7s | writing-participants | ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος | 1 | men carrying on a mat a man who was paralyzed | Luke uses this phrase to introduce these new characters into the story. If your language has its own way of doing that, you can use it here in your translation. Alternate translation: “there were some men who were carrying a paralyzed man on a mat” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 784 | LUK | 5 | 18 | l9q8 | translate-unknown | κλίνης | 1 | a mat | **A mat** was a portable bed that could also be used to transport a person. Alternate translation: “a stretcher” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 785 | LUK | 5 | 18 | z2n2 | ἦν παραλελυμένος | 1 | who was paralyzed | Alternate translation: “was unable to move by himself” | |
| 786 | LUK | 5 | 18 | abc6 | ἐνώπιον αὐτοῦ | 1 | before him | Here, **before** means “in front of.” Alternate translation: “in front of Jesus” or “where Jesus could see him” | |
| 787 | LUK | 5 | 19 | y491 | grammar-connect-logic-result | καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον | 1 | And not finding a way to bring him in because of the crowd | If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “But because the crowd of people had filled the house, they could not find a way to bring the man inside” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 788 | LUK | 5 | 19 | rkm6 | figs-explicit | διὰ τὸν ὄχλον | 1 | because of the crowd | The implication is that they could not enter because the crowd was so large that there was no room for them. Alternate translation: “because the crowd of people had filled the house” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 789 | LUK | 5 | 19 | s7bm | figs-explicit | ἀναβάντες ἐπὶ τὸ δῶμα | 1 | they went up onto the roof | In this culture, houses had flat roofs, and many houses had a staircase outside that provided access to **the housetop**. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “they went up the outside staircase onto the flat roof of the house” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 790 | LUK | 5 | 19 | abc7 | καθῆκαν αὐτὸν | 1 | and let him down | Alternate translation: “and lowered the man down” | |
| 791 | LUK | 5 | 19 | l255 | figs-ellipsis | εἰς τὸ μέσον | 1 | into the midst | Luke is leaving out some of the words that in many languages a sentence would need to be complete. Alternate translation: “into the midst of the people” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 792 | LUK | 5 | 19 | l85u | ἔμπροσθεν τοῦ Ἰησοῦ | 1 | before Jesus | Here, the term **before** means “in front of.” Alternate translation: “in front of Jesus” or “where Jesus could see him” | |
| 793 | LUK | 5 | 20 | l83a | figs-explicit | καὶ ἰδὼν τὴν πίστιν αὐτῶν | 1 | And seeing their faith | The implication is that Jesus recognized that the friends of this paralyzed man strongly believed that he could heal him. Their actions proved that. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “When Jesus recognized that the man’s friends were convinced that he could heal him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 794 | LUK | 5 | 20 | z4ek | ἄνθρωπε | 1 | Man | **Man** was a general word that people used in this culture when speaking to a man whose name they did not know. If your language has a term that it uses for this same purpose, you can use it in your translation here. Alternate translation: “Friend” | |
| 795 | LUK | 5 | 20 | c7r7 | figs-activepassive | ἀφέωνταί σοι αἱ ἁμαρτίαι σου | 1 | your sins are forgiven you | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “I forgive your sins” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 796 | LUK | 5 | 21 | l256 | translate-unknown | οἱ γραμματεῖς | 1 | the scribes | Here and elsewhere in the book, the term **the scribes** does not refer to people who make copies of documents. Rather, it refers to people who were teachers of the Jewish law, which they had studied extensively. Alternate translation: “the teachers of the Jewish law” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 797 | LUK | 5 | 21 | l257 | translate-names | οἱ Φαρισαῖοι | 1 | the Pharisees | **Pharisees** is the name of an important and powerful group of Jewish religious leaders in Jesus’ time. The name occurs many times in this book. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 798 | LUK | 5 | 21 | ie5h | figs-explicit | διαλογίζεσθαι | 1 | to debate | These men were not debating or arguing out loud, since the next verse shows that this was rather something they were thinking. So this implicitly means that they were wondering. Alternate translation: “to wonder” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 799 | LUK | 5 | 21 | l258 | figs-quotemarks | λέγοντες | 1 | saying | Luke uses the word **saying** to introduce his quotation of what the religious leaders were thinking. If you indicate the quotation in some other way, such as with quotation marks or with some other punctuation or convention that your language uses, you do not need to represent this word in your translation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 800 | LUK | 5 | 21 | a86c | figs-rquestion | τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας? | 1 | Who is this who speaks blasphemies? | These religious leaders do not expect someone to tell them who Jesus is. Instead, they are using the question form to emphasize how inappropriate they think it is for Jesus to tell someone that he forgives their sins. As the next sentence explains, they think this means Jesus was claiming to be God, and so in their view, he would be speaking **blasphemies**. If your readers would misunderstand this, you could translate their words as a statement or exclamation. Alternate translation: “This man is speaking blasphemies!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 801 | LUK | 5 | 21 | s21n | figs-rquestion | τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ μόνος ὁ Θεός? | 1 | Who can forgive sins but God alone? | Once again the religious leaders are using a question form for emphasis, and you can translate their words as a statement or exclamation. Alternate translation: “No one can forgive sins but God alone!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 802 | LUK | 5 | 22 | z4k5 | figs-explicit | ἐπιγνοὺς…τοὺς διαλογισμοὺς αὐτῶν | 1 | knowing their thoughts | This phrase indicates that they were reasoning silently, so the implication is that Jesus sensed what they were thinking. Alternate translation: “sensing what they were thinking” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 803 | LUK | 5 | 22 | l259 | figs-hendiadys | ἀποκριθεὶς εἶπεν πρὸς αὐτούς | 1 | answering said to them | Together the words **answering** and **said** mean that Jesus responded to what the religious leaders were thinking. Alternate translation: “responded to them” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 804 | LUK | 5 | 22 | et8f | figs-rquestion | τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν? | 1 | Why are you debating in your hearts? | Jesus does not expect the religious leaders to explain why they are thinking these things. Instead, he is using the question form to emphasize that they should not be thinking them. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “You should not be thinking these things!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 805 | LUK | 5 | 22 | p2hj | figs-metaphor | διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν | 1 | debating in your hearts | The term **hearts** figuratively represents the thoughts of these people. Alternate translation: “are you thinking these things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 806 | LUK | 5 | 23 | zid2 | figs-rquestion | τί ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει? | 1 | Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk?’ | Jesus is using the form of a question in order to teach. He wants to make the scribes and Pharisees reflect on the situation and realize something. There are many implications. For example, these religious leaders may take the question in the sense, “Which is easier to get away with saying?” The answer would be, “Your sins are forgiven,” because people don’t expect visual proof of that, whereas if someone says, “Get up and walk,” and nothing happens, that proves the speaker doesn’t have the power to heal. Jesus likely intends the question in a different sense: “Which is the easier way to deal with a situation like this?” It appears that the man’s sickness has something to do with his sins, because Jesus forgives them. In such a situation, it would not be sufficient to say, “Get up and walk,” since that would address the effect but not the cause. To say, “Your sins are forgiven,” would deal with both the cause and the effect, so that would be the easier way to deal with the situation. There are many other implications that could also be drawn out as well—too many to include in the text of a translation. Since the question form is intrinsic to Jesus’ teaching method, you may wish simply to retain it in your translation. However, to show that he is teaching, not asking for information, you could introduce his question with a phrase that indicates its purpose. Alternate translation: “Think about this. Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk'?” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 807 | LUK | 5 | 23 | l260 | figs-quotesinquotes | τί ἐστιν εὐκοπώτερον, εἰπεῖν, ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει? | 1 | Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Get up and walk?’ | If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Is it easier to tell someone that his sins are forgiven, or to tell him to get up and walk?” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 808 | LUK | 5 | 24 | f1lu | figs-123person | ὅτι ὁ Υἱὸς τοῦ Ἀνθρώπου ἐξουσίαν ἔχει | 1 | that the Son of Man has authority | Jesus is referring to himself in the third person. If your readers would misunderstand this, you could translate this in the first person. Alternate translation: “that I, the Son of Man, have authority” (See: [[rc://en/ta/man/translate/figs-123person]]) |
| 809 | LUK | 5 | 24 | l261 | figs-explicit | ὅτι ὁ Υἱὸς τοῦ Ἀνθρώπου | 1 | that the Son of Man | The title **Son of Man** is equivalent to “Messiah.” Jesus uses it to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “that the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 810 | LUK | 5 | 24 | l262 | figs-imperative | ἔγειρε | 1 | get up | As in [5:13](../05/13.md), this was not a command that the man was able to obey. Instead, this was a command that directly caused the man to be healed. Alternate translation: “I heal you, so you can get up” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 811 | LUK | 5 | 25 | agg3 | figs-explicit | καὶ παραχρῆμα ἀναστὰς | 1 | And immediately he got up | The implication is that the man was able to get up because Jesus had healed him. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “And all at once the man was healed, so he got up” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 812 | LUK | 5 | 25 | l263 | ἐνώπιον αὐτῶν | 1 | before them | Here, the term **before** means “in front of.” Alternate translation: “in front of everyone” or “where everyone could see him” | |
| 813 | LUK | 5 | 26 | l264 | figs-personification | ἔκστασις ἔλαβεν ἅπαντας | 1 | amazement seized of them all | Luke describes the **amazement** of the crowd figuratively as if it were something that could actively take hold of the people. Alternate translation: “they were all completely amazed” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 814 | LUK | 5 | 26 | f6tp | figs-activepassive | ἐπλήσθησαν φόβου λέγοντες | 1 | they were filled with fear, saying | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “fear filled them and they said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 815 | LUK | 5 | 26 | l265 | figs-personification | ἐπλήσθησαν φόβου | 1 | they were filled with fear | Luke describes the **fear** of the crowd figuratively as if it were something that could actively fill the people. Alternate translation: “they became very afraid” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 816 | LUK | 5 | 27 | k6r2 | writing-newevent | καὶ μετὰ ταῦτα | 1 | And after these things | Luke uses this phrase to introduce a new event. The expression **these things** refers to what the previous verses describe. Alternate translation: “After that” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 817 | LUK | 5 | 27 | abc8 | writing-pronouns | ἐξῆλθεν | 1 | he went out | The pronoun **he** refers to Jesus. Alternate translation: “Jesus left that house” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 818 | LUK | 5 | 27 | xf15 | ἐθεάσατο τελώνην | 1 | saw a tax collector | The Greek word that Luke uses for **saw** indicates that Jesus gave careful attention to this man when he saw him. Alternate translation: “observed a tax collector” or “looked carefully at a tax collector” | |
| 819 | LUK | 5 | 27 | l266 | figs-idiom | ἀκολούθει μοι | 1 | Follow me | In this context, to **follow** someone means to become that person’s disciple. Alternate translation: “Become my disciple” or “Come, follow me as your teacher” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 820 | LUK | 5 | 27 | b3tr | figs-imperative | ἀκολούθει μοι | 1 | Follow me | **Follow me** is not a command, but an invitation. Jesus is encouraging Levi to do this if he wants. Alternate translation: “I want you to become my disciple” or “I invite you to come and follow me as your teacher” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 821 | LUK | 5 | 28 | phw9 | figs-hyperbole | καταλιπὼν πάντα | 1 | leaving everything behind | Here, **everything** is a generalization that refers to Levi’s position as a tax collector and the advantages that came with it. Alternate translation: “leaving his work as a tax collector” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 822 | LUK | 5 | 28 | abc0 | figs-events | καταλιπὼν πάντα, ἀναστὰς | 1 | leaving everything behind, he got up | If your readers would misunderstand this, you could reverse the order of these phrases. Alternate translation: “he got up and left everything behind” (See: [[rc://en/ta/man/translate/figs-events]]) |
| 823 | LUK | 5 | 29 | l267 | grammar-connect-time-sequential | καὶ | 1 | And | Luke uses this word to indicate that the event he will now relate came after the event he has just described. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 824 | LUK | 5 | 29 | g6yt | writing-pronouns | ἐν τῇ οἰκίᾳ αὐτοῦ | 1 | in his house | The pronoun **his** refers to Levi, not to Jesus. Alternate translation: “in his own house” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 825 | LUK | 5 | 29 | ip2m | translate-unknown | κατακείμενοι | 1 | reclining to eat | In this culture, the manner of eating at a feast was to lie on a couch and prop oneself up with the left arm on some pillows. Alternate translation: “lying on banqueting couches” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 826 | LUK | 5 | 30 | n82u | writing-pronouns | πρὸς τοὺς μαθητὰς αὐτοῦ | 1 | to his disciples | In this case, the pronoun **his** refers to Jesus, not to Levi. Alternate translation: “to Jesus’ disciples” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 827 | LUK | 5 | 30 | tmm5 | figs-rquestion | διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίετε καὶ πίνετε? | 1 | Why do you eat and drink with tax collectors and sinners? | The Pharisees and scribes are using the question form to express their disapproval. They believed that religious people should separate themselves from people whom they considered to be sinners. If your readers would misunderstand this, you could translate their words as a statement or exclamation. Alternate translation: “You should not eat and drink with sinful tax collectors!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 828 | LUK | 5 | 30 | pi2x | figs-you | ἐσθίετε καὶ πίνετε | 1 | you eat and drink | The word **you** is plural, since the Pharisees are speaking to the disciples as a group, not to one particular disciple. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 829 | LUK | 5 | 30 | l268 | figs-merism | ἐσθίετε καὶ πίνετε | 1 | eat and drink | The Pharisees are figuratively using the two components of a meal to mean an entire meal. Alternate translation: “share meals” (See: [[rc://en/ta/man/translate/figs-merism]]) |
| 830 | LUK | 5 | 30 | ze7y | figs-hendiadys | μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν | 1 | with tax collectors and sinners | The Pharisees may be expressing a single idea by using two words connected with **and.** The previous verse says that there were many **tax collectors** at this banquet. So the term **sinners** may tell what the Pharisees thought these **tax collectors** were. Alternate translation: “with sinful tax collectors” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 831 | LUK | 5 | 31 | l269 | figs-hendiadys | ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν | 1 | answering Jesus said | Together the words **answering** and **said** mean that Jesus responded to what the religious leaders were complaining about. Alternate translation: “Jesus responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 832 | LUK | 5 | 31 | t6iv | writing-proverbs | οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀλλὰ οἱ κακῶς ἔχοντες | 1 | People who are well do not have need of a physician, but those who have sickness | Jesus begins his response by quoting or creating a proverb, a short saying about something that is generally true in life. This proverb draws a figurative comparison. Just as sick people need to see a doctor to be healed, so sinners need to see Jesus in order to be forgiven and restored. But since Jesus explains the comparison in the next verse, you do not need to explain it here. Rather, you can translate the proverb itself in a way that will be meaningful in your language and culture. Alternate translation: “People who are well do not need to see a doctor; people who are sick do” (See: [[rc://en/ta/man/translate/writing-proverbs]]) |
| 833 | LUK | 5 | 31 | i9gn | figs-ellipsis | ἀλλὰ οἱ κακῶς ἔχοντες | 1 | but those who have sickness | The proverb expresses the idea compactly, and so it leaves out some words. If it would be helpful to your readers, you could supply those words. Alternate translation: “rather, it is people who are sick who need a doctor” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 834 | LUK | 5 | 32 | g993 | figs-nominaladj | δικαίους | 1 | the righteous | Luke is using the adjective **righteous** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this with a noun phrase. Alternate translation: “righteous people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 835 | LUK | 5 | 32 | l270 | figs-ellipsis | ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν | 1 | but sinners to repentance | Once again Jesus expresses the idea compactly and leaves out some words. If it would be helpful to your readers, you could supply those words. Alternate translation: “rather, I came to call sinners to repentance” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 836 | LUK | 5 | 32 | l271 | figs-abstractnouns | εἰς μετάνοιαν | 1 | to repentance | If your readers would misunderstand the abstract noun **repentance**, you could express the idea behind it with a verb. Alternate translation: “to repent” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 837 | LUK | 5 | 33 | f6g6 | writing-pronouns | οἱ δὲ εἶπαν | 1 | Then they said | The pronoun **they** refers to the Pharisees and scribes. Alternate translation: “Then the religious leaders said” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 838 | LUK | 5 | 33 | l272 | figs-explicit | Ἰωάννου | 1 | John | The Pharisees and scribes assume that Jesus will know that they are referring to **John** the Baptist. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “John the Baptist” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 839 | LUK | 5 | 33 | l273 | figs-explicit | οἱ δὲ σοὶ ἐσθίουσιν καὶ πίνουσιν | 1 | But those of yours eat and drink | There is an implied challenge and question in this observation. If it would be helpful to your readers, you could state it explicitly. Alternate translation: “But your disciples do not fast, and we want you to tell us why” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 840 | LUK | 5 | 33 | l274 | figs-merism | ἐσθίουσιν καὶ πίνουσιν | 1 | eat and drink | The Pharisees are figuratively using the two components of a meal to mean an entire meal. Alternate translation: “continue to have meals” (See: [[rc://en/ta/man/translate/figs-merism]]) |
| 841 | LUK | 5 | 34 | l275 | figs-doublenegatives | μὴ δύνασθε τοὺς υἱοὺς τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν ποιῆσαι νηστεύειν? | 1 | You cannot make the sons of the bridal chamber fast while the bridegroom is with them, can you | The first word of this sentence in Greek is a negative word that can be used to turn a negative statement into a question that expects a negative answer. ULT shows this by adding **are you?** Your language may have other ways of asking a question that expects a negative answer, for example, by changing the word order of a positive statement. Translate this in the way that would be clearest in your language. Alternate translation: “Can you actually make the groom’s party at a wedding fast while the groom is still with them” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 842 | LUK | 5 | 34 | hxe1 | figs-rquestion | μὴ δύνασθε τοὺς υἱοὺς τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν ποιῆσαι νηστεύειν? | 1 | You cannot make the sons of the bridal chamber fast while the bridegroom is with them, can you? | Jesus is using the question form to teach. He wants the scribes and Pharisees to reflect on the actions of his disciples in light of a situation they are already familiar with. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “No one tells the groom’s party at a wedding to fast while the groom is still with them!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 843 | LUK | 5 | 34 | q9k2 | figs-idiom | τοὺς υἱοὺς τοῦ νυμφῶνος | 1 | the sons of the bridal chamber | The expression **sons of** is a Hebrew idiom that means a person shares the qualities of something. In this case, Jesus is describing people who share the quality of being an integral part of a wedding. These are the male friends who attend the groom during the ceremony and the festivities. Alternate translation: “the groom’s party” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 844 | LUK | 5 | 35 | z8ex | figs-idiom | ἐλεύσονται δὲ ἡμέραι καὶ | 1 | But the days will indeed come | Here Jesus is using **days** figuratively to refer to a particular time. Alternate translation: “But there will certainly be a time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 845 | LUK | 5 | 35 | he9p | figs-metaphor | ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος | 1 | the bridegroom will be taken away from them | Jesus is speaking of himself figuratively as the **bridegroom**, and of his disciples as the groom’s party. He does not explain the metaphor, so you do not need to explain it in your translation unless you think your readers will not understand it. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 846 | LUK | 5 | 35 | l276 | figs-activepassive | ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος | 1 | the bridegroom will be taken away from them | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “someone will take the bridegroom away from them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 847 | LUK | 5 | 35 | l277 | figs-idiom | ἐν ἐκείναις ταῖς ἡμέραις | 1 | in those days | Jesus is again using the term **days** figuratively to refer to a particular time. Alternate translation: “at that time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 848 | LUK | 5 | 36 | a4zs | figs-parables | ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς | 1 | Then he also spoke a parable to them | Jesus gives a brief illustration that teaches something true in a way that is easy to understand and remember. Alternate translation: “Then he gave them this illustration to help them understand better” (See: [[rc://en/ta/man/translate/figs-parables]]) |
| 849 | LUK | 5 | 36 | qz5e | ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν | 1 | sews it onto an old garment | Alternate translation: “uses it to patch an old garment” | |
| 850 | LUK | 5 | 36 | xj2y | figs-hypo | εἰ δὲ μή γε | 1 | But if not | Jesus uses this expression to introduce a hypothetical situation that explains the reason why a person would not actually mend a garment in that way. It may be helpful to make this a separate sentence. Alternate translation: “Suppose someone did do that” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 851 | LUK | 5 | 37 | n35t | translate-unknown | ἀσκοὺς | 1 | wineskins | These were bags made out of animal skins. They were used for holding wine. If your readers would not be familiar with **wineskins**, you could use a general expression. Alternate translation: “leather bags” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 852 | LUK | 5 | 37 | l278 | figs-hypo | εἰ δὲ μή γε | 1 | But if not | Jesus uses this expression once again to introduce a hypothetical situation that explains the reason why a person would not put new wine in an old wineskin. Alternate translation: “Suppose someone did do that” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 853 | LUK | 5 | 37 | ac7w | figs-explicit | ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκούς | 1 | the new wine would burst the wineskins | When the new wine fermented and expanded, it would break the old skins because they could no longer stretch. Jesus’ audience would have understood this information about wine fermenting and expanding and about old leather losing its suppleness. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the new wine would burst the old wineskins because they would no longer be able to expand when the wine fermented” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 854 | LUK | 5 | 37 | dw18 | figs-activepassive | αὐτὸς ἐκχυθήσεται | 1 | it would be spilled out | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the wine would spill out of the bags” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 855 | LUK | 5 | 37 | l279 | figs-activepassive | οἱ ἀσκοὶ ἀπολοῦνται | 1 | the wineskins would be destroyed | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the leather bags would tear and become useless” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 856 | LUK | 5 | 38 | ijm3 | ἀσκοὺς καινοὺς | 1 | new wineskins | See how you translated the term **wineskins** in [5:37](../05/37.md). Alternate translation: “fresh leather bags” | |
| 857 | LUK | 5 | 39 | l280 | figs-ellipsis | οὐδεὶς πιὼν παλαιὸν θέλει νέον | 1 | No one, after drinking the old, wants the new | Jesus is leaving out some of the words. You may want to supply these words in your translation if not having them would be confusing in your language. Alternate translation: “No one who is used to drinking old wine wants to try new wine” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 858 | LUK | 5 | 39 | pvn9 | figs-metaphor | οὐδεὶς πιὼν παλαιὸν θέλει νέον | 1 | No one, after drinking the old, wants the new | Jesus is figuratively contrasting the old teaching of the religious leaders with his own new teaching. The point is that people who are used to the old teaching are not receptive to the new things that he is bringing. Jesus does not explain the metaphor, so you do not need to explain it in your translation unless you think your readers will not understand it. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 859 | LUK | 6 | intro | vv2y | 0 | # Luke 6 General Notes<br><br>## Structure and formatting<br><br>1. Jesus teaches about the Sabbath (6:1-11)<br>2. Jesus chooses twelve apostles (6:12-16)<br>3. Jesus teaches about being his disciple (6:17-49)<br><br>The long teaching in Luke 6:20-49 begins with blessings and woes that are similar to the beginning of the long teaching in Matthew 5-7. That part of Matthew has traditionally been called the “Sermon on the Mount.” The teaching here in Luke has many other similarities with the one in Matthew’s Gospel. (See: [[rc://en/tw/dict/bible/kt/kingdomofgod]])<br><br>## Special concepts in this chapter<br><br>### “Eating the grain”<br><br>When the disciples plucked and ate the grain in a field they were walking through on the Sabbath (Luke 6:1), the Pharisees said that they were breaking the law of Moses. The Pharisees said this because they thought that the disciples were doing work by picking the grain, and so they were disobeying God’s command to rest and not work on the Sabbath. The Pharisees did not think the disciples were stealing. That is because the law of Moses told farmers to allow travelers to pluck and eat small amounts of grain from plants in fields that they traveled through or near. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]] and [[rc://en/tw/dict/bible/kt/works]] and [[rc://en/tw/dict/bible/kt/sabbath]])<br><br>## Other possible translation difficulties in this chapter<br><br>### The twelve disciples<br><br>The following are the lists of the twelve disciples:<br><br>In Matthew:<br><br>Simon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.<br><br>In Mark:<br><br>Simon (Peter), Andrew, James the son of Zebedee and John the son of Zebedee (to whom he gave the name Boanerges, that is, sons of thunder), Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.<br><br>In Luke:<br><br>Simon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon (who was called the Zealot), Judas the son of James, and Judas Iscariot.<br><br>The man whom Luke calls Judas the son of James is probably the same man whom Matthew and Mark call Thaddaeus. However, you do not need to explain that in your translation or give both names. You can translate Luke’s list as he wrote it, and allow Bible teachers to explain the reason for the difference. | |||
| 860 | LUK | 6 | 1 | c4sa | writing-newevent | ἐγένετο δὲ | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 861 | LUK | 6 | 1 | x5zk | translate-unknown | σπορίμων | 1 | the grainfields | These were large sections of land where people had scattered wheat seed in order to grow more wheat. Wheat is a kind of **grain** plant, and **grain** is a type of large grass that has edible seeds. If your readers would not be familiar with this type of plant, you could use a general expression in your translation. Alternate translation: “the areas where people were growing plants with edible seeds” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 862 | LUK | 6 | 1 | rl46 | translate-unknown | στάχυας | 1 | heads of grain | The **heads** are the topmost part of the **grain** plant. They hold the mature, edible seeds. Alternate translation: “parts that held the seeds” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 863 | LUK | 6 | 1 | h9fy | figs-explicit | ψώχοντες ταῖς χερσίν | 1 | rubbing them in their hands | The implication is that they did this to separate out the grain seeds. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “rubbing them in their hands to separate the seeds from the other parts of the plant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 864 | LUK | 6 | 2 | z32z | figs-rquestion | τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς Σάββασιν? | 1 | Why are you doing what is not lawful on the Sabbath? | The Pharisees are using the question form to make an accusation. If your readers would misunderstand this, you could translate their words as a statement or exclamation. Alternate translation: “You are doing something that the law does not permit you to do on the Sabbath!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 865 | LUK | 6 | 2 | m76z | figs-explicit | τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς Σάββασιν? | 1 | Why are you doing what is not lawful on the Sabbath? | The Pharisees considered even the small action of plucking and rubbing heads of grain to be harvesting, and therefore work. You could state this explicitly. Alternate translation: “You are harvesting grain, and that is work that the law does not permit you to do on the Sabbath!” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 866 | LUK | 6 | 2 | dum1 | figs-you | τί ποιεῖτε | 1 | Why are you doing | Here, **you** is plural. It refers to the disciples. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 867 | LUK | 6 | 3 | l281 | figs-hendiadys | ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν ὁ Ἰησοῦς | 1 | answering them, Jesus said | Together the words **answering** and **said** mean that Jesus responded to the objection that the Pharisees raised. Alternate translation: “Jesus responded to them” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 868 | LUK | 6 | 3 | vih6 | figs-rquestion | οὐδὲ τοῦτο ἀνέγνωτε, ὃ ἐποίησεν Δαυεὶδ ὅτε ἐπείνασεν αὐτὸς, καὶ οἱ μετ’ αὐτοῦ ὄντες | 1 | Have you not read this, what David did when he was hungry, he and those who were with him | Jesus does not expect the Pharisees to tell him whether they have read this passage in the Scriptures. Instead, he is using the question form to emphasize that the Pharisees should have learned a principle from that passage that indicates that they are wrong to criticize the disciples. If your readers would misunderstand this, you could translate his words as a statement. It may be helpful to make this a separate sentence. Alternate translation: “The Scriptures suggest otherwise, in the passage that tells what David did when he and those who were with him were hungry.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 869 | LUK | 6 | 4 | l282 | ὡς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ | 1 | how he entered into the house of God | If you made the first part of the quotation in [6:3](../06/03.md) a separate sentence, begin a new sentence here. Alternate translation: “He entered into the house of God” | |
| 870 | LUK | 6 | 4 | l283 | figs-metaphor | τὸν οἶκον τοῦ Θεοῦ | 1 | the house of God | Jesus is figuratively describing the tabernacle as the **house of God**. He is speaking as if it were the place where God lived, since God’s presence was there. Alternate translation: “the tabernacle” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 871 | LUK | 6 | 4 | yyh2 | translate-unknown | τοὺς ἄρτους τῆς Προθέσεως | 1 | the bread of the presence | The phrase **the bread of the presence** refers to loaves of bread that were placed on a table in the temple as an offering to God. They represented how the people of Israel lived in the **presence** of God. Alternate translation: “the bread that was offered to God” or “the bread that showed God lived among the people” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 872 | LUK | 6 | 4 | l284 | οὓς οὐκ ἔξεστιν φαγεῖν, εἰ μὴ μόνους τοὺς ἱερεῖς | 1 | which is not lawful to eat, except only for the priests | It may be helpful to make this a separate sentence. Alternate translation: “The law says that only the priests can eat that bread” | |
| 873 | LUK | 6 | 5 | h453 | figs-123person | ἐστιν…ὁ Υἱὸς τοῦ Ἀνθρώπου | 1 | the Son of Man is | Jesus is speaking of himself in the third person. If your readers would misunderstand this, you could translate this in the first person. Alternate translation: “I, the Messiah, am” (See: [[rc://en/ta/man/translate/figs-123person]]) |
| 874 | LUK | 6 | 5 | l285 | figs-explicit | ἐστιν…ὁ Υἱὸς τοῦ Ἀνθρώπου | 1 | the Son of Man is | See how you translated this title in [5:24](../05/24.md). Alternate translation: “I, the Messiah, am” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 875 | LUK | 6 | 5 | xy9h | figs-metaphor | Κύριός ἐστιν τοῦ Σαββάτου | 1 | is Lord of the Sabbath | The title **Lord** figuratively describes Jesus’ authority over the Sabbath. Alternate translation: “has authority over the Sabbath” or, if you translated in the first person, “have authority over the Sabbath” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 876 | LUK | 6 | 6 | p1ee | writing-newevent | ἐγένετο δὲ | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 877 | LUK | 6 | 6 | d44q | writing-participants | ἦν ἄνθρωπος ἐκεῖ | 1 | there was a man there | This expression introduces a new character into the story. If your language has an expression of its own that serves this purpose, you can use it here. (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 878 | LUK | 6 | 6 | t77y | translate-unknown | ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά | 1 | his right hand was withered | This means that the man’s **hand** was damaged in such a way that he could not stretch it out. It was probably bent almost into a fist, making it look smaller. Alternate translation: “his right hand was shriveled” or “his right hand was atrophied” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 879 | LUK | 6 | 7 | q3sh | writing-pronouns | παρετηροῦντο…αὐτὸν | 1 | were watching him | The pronoun **him** refers to Jesus, not to the man with the withered hand. Alternate translation: “were watching Jesus carefully” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 880 | LUK | 6 | 7 | c1qe | figs-ellipsis | ἵνα εὕρωσιν κατηγορεῖν αὐτοῦ | 1 | so that they might find to accuse him | Luke is leaving out some of the words that a sentence would need in many languages to be complete. Alternate translation: “because they wanted to find something that they could accuse him of” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 881 | LUK | 6 | 8 | d7zu | figs-explicit | στῆθι εἰς τὸ μέσον | 1 | stand in the midst | The implication is that Jesus wanted this man to stand where everyone could see him. Alternate translation: “stand here where everyone can see you” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 882 | LUK | 6 | 9 | j8y7 | writing-pronouns | πρὸς αὐτούς | 1 | to them | The pronoun **them** refers to the scribes and Pharisees. Alternate translation: “to the scribes and Pharisees” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 883 | LUK | 6 | 9 | m5yz | figs-rquestion | ἐπερωτῶ ὑμᾶς, εἰ ἔξεστιν τῷ Σαββάτῳ ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀπολέσαι? | 1 | I ask you, is it lawful on the Sabbath to do good or to do harm, to save a life or to destroy? | Jesus asks this question to get the Pharisees to admit that it is legitimate to heal on the Sabbath. The intent of the question is therefore rhetorical. Jesus is not trying to obtain information; he wants someone to admit that something is true. However, Jesus says, “I ask you,” so this question is not like other rhetorical questions that might appropriately be translated as statements. This one should be translated as a question. (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 884 | LUK | 6 | 9 | dc6f | ἀγαθοποιῆσαι ἢ κακοποιῆσαι | 1 | to do good or to do harm | Alternate translation: “to help someone or to harm someone” | |
| 885 | LUK | 6 | 10 | abcb | writing-pronouns | περιβλεψάμενος πάντας αὐτοὺς, εἶπεν αὐτῷ | 1 | he looked around at them all and said to him | The pronoun **he** refers to Jesus, and **him** refers to the man with the withered hand. Alternate translation: “Jesus looked around at them all and said to the man” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 886 | LUK | 6 | 10 | x77k | figs-imperative | ἔκτεινον τὴν χεῖρά σου | 1 | Stretch out your hand | This was not a command that the man was capable of obeying. Instead, this was a command that directly caused the man to be healed. Alternate translation: “I heal you, so you can stretch out your hand” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 887 | LUK | 6 | 10 | hce1 | figs-activepassive | ἀποκατεστάθη ἡ χεὶρ αὐτοῦ | 1 | his hand was restored | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “his hand became healthy again” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 888 | LUK | 6 | 11 | l286 | figs-activepassive | αὐτοὶ…ἐπλήσθησαν ἀνοίας | 1 | they were filled with rage | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “they became furious” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 889 | LUK | 6 | 11 | l287 | figs-personification | αὐτοὶ…ἐπλήσθησαν ἀνοίας | 1 | they were filled with rage | Luke speaks figuratively of the **rage** of the scribes and Pharisees as if it were something that could actively fill them. Alternate translation: “they became furious” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 890 | LUK | 6 | 11 | l288 | figs-explicit | τί ἂν ποιήσαιεν τῷ Ἰησοῦ | 1 | what they might do to Jesus | The implication is that these religious leaders perceived Jesus as a threat and they wanted to get rid of him. If it would be helpful to your readers, you could state that explicitly, as UST does. (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 891 | LUK | 6 | 12 | e4s7 | writing-newevent | ἐγένετο δὲ | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 892 | LUK | 6 | 12 | gzn1 | figs-idiom | ἐν ταῖς ἡμέραις ταύταις | 1 | in those days | Here Luke uses the term **days** figuratively to refer to a particular time. Alternate translation: “at that time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 893 | LUK | 6 | 12 | l289 | ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος | 1 | he went out to the mountain | While the term **mountain** is definite here, it does not seem to refer to a specific, identifiable mountain. Rather, as many languages do, here the Greek is using a definite expression in a general sense. Alternate translation: “Jesus went up a mountain” or “Jesus climbed a high hill” | |
| 894 | LUK | 6 | 12 | l7by | figs-explicit | ἐξελθεῖν αὐτὸν εἰς τὸ ὄρος | 1 | he went out to the mountain | The implication is that Jesus did this so that he could be alone and pray about whom to choose as his disciples. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Jesus went up a mountain where he could be alone” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 895 | LUK | 6 | 13 | vep8 | ὅτε ἐγένετο ἡμέρα | 1 | when day came | Alternate translation: “the next morning” | |
| 896 | LUK | 6 | 13 | j9w7 | writing-pronouns | ἐκλεξάμενος ἀπ’ αὐτῶν δώδεκα | 1 | he chose 12 from them | The pronoun **them** refers to the disciples. Alternate translation: “he chose 12 of those disciples” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 897 | LUK | 6 | 13 | zgh6 | οὓς καὶ ἀποστόλους ὠνόμασεν | 1 | whom he also named apostles | The term **apostles** comes from a Greek word that originally meant “messengers” or “delegates.” It took on a specialized meaning within the community of Jesus’ followers to mean the 12 men whom Jesus chose to be his authoritative representatives. Many languages have borrowed the Greek word to use in this sense. But if your language has developed its own special term for this role, use it in your translation. Alternate translation: “and he appointed them to be apostles” | |
| 898 | LUK | 6 | 14 | l290 | translate-names | Σίμωνα…Πέτρον…Ἀνδρέαν…Ἰάκωβον…Ἰωάννην…Φίλιππον…Βαρθολομαῖον | 1 | Simon … Peter … Andrew … James … John … Philip … Bartholomew | These are seven men’s names. (The second name is a nickname for the first man.) (See: [[rc://en/ta/man/translate/translate-names]]) |
| 899 | LUK | 6 | 14 | zdq3 | writing-pronouns | Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ | 1 | his brother Andrew | The pronoun **his** refers to Simon. Alternate translation: “Simon’s brother, Andrew” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 900 | LUK | 6 | 15 | l291 | translate-names | Μαθθαῖον…Θωμᾶν…Ἰάκωβον Ἁλφαίου…Σίμωνα | 1 | Matthew … Thomas … James … Alphaeus … Simon | These are the names of five men. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 901 | LUK | 6 | 15 | l292 | figs-explicit | Μαθθαῖον | 1 | Matthew | **Matthew** is often identified with the man named Levi whom Jesus calls to follow him in [5:27](../05/27.md). If it would be helpful to your readers, you could explain that, as UST does. (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 902 | LUK | 6 | 15 | et48 | translate-names | Ζηλωτὴν | 1 | the Zealot | The term **Zealot** could be: (1) a title that indicates that this man was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: “the Patriot” (2) a description that indicates that this man was zealous for God to be honored. Alternate translation: “the Passionate One” (See: [[rc://en/ta/man/translate/translate-names]]) |
| 903 | LUK | 6 | 16 | l293 | translate-names | Ἰούδαν Ἰακώβου | 1 | Judas son of James | **Judas** is the name of a man, and **James** is the name of his father. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 904 | LUK | 6 | 16 | l294 | translate-names | Ἰούδαν Ἰσκαριὼθ | 1 | Judas Iscariot | **Judas** is the name of a man, and **Iscariot** is a distinguishing term that most likely means he came from the village of Kerioth. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 905 | LUK | 6 | 16 | g24m | figs-explicit | ὃς ἐγένετο προδότης | 1 | who became a traitor | It may be helpful to explain what **traitor** means in the context of this story. Alternate translation: “who later betrayed Jesus to his enemies” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 906 | LUK | 6 | 17 | i5gv | writing-pronouns | μετ’ αὐτῶν | 1 | with them | In this context, **them** refers to all of the disciples whom Jesus called to himself in [6:13](../06/13.md). Alternate translation: “with his disciples” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 907 | LUK | 6 | 17 | l295 | figs-hyperbole | ἀπὸ πάσης | 1 | from all | This is a generalization for emphasis. Alternate translation: “from throughout” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 908 | LUK | 6 | 18 | dpj5 | figs-activepassive | ἰαθῆναι | 1 | to be healed | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “for Jesus to heal them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 909 | LUK | 6 | 18 | wfm9 | figs-activepassive | καὶ οἱ ἐνοχλούμενοι ἀπὸ πνευμάτων ἀκαθάρτων ἐθεραπεύοντο | 1 | And those who were troubled by unclean spirits were being healed | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “Jesus also drove evil spirits out of the people they were controlling” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 910 | LUK | 6 | 19 | l296 | figs-hyperbole | πᾶς ὁ ὄχλος…πάντας | 1 | the whole crowd … everyone | In this case these terms are not generalizations, and so you can translate them directly, rather than with explanatory words such as “most” or “many.” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 911 | LUK | 6 | 19 | y2cl | figs-personification | δύναμις παρ’ αὐτοῦ ἐξήρχετο καὶ ἰᾶτο πάντας | 1 | power was coming out from him and healing everyone | Luke speaks figuratively of this **power** as if it were something that could actively come out of Jesus and heal people. Alternate translation: “Jesus was using the power that God gave him to heal everyone” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 912 | LUK | 6 | 20 | l297 | figs-idiom | αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ | 1 | he lifted up his eyes | This is an idiom that means “he looked,” but it means that he looked carefully and considerately. Alternate translation: “he gazed” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 913 | LUK | 6 | 20 | ymg7 | figs-idiom | μακάριοι | 1 | Blessed are | This expression indicates that God is giving favor to people and that their situation is positive or good. Alternate translation: “God will bless” or “How good it is for” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 914 | LUK | 6 | 20 | xj9v | figs-nominaladj | οἱ πτωχοί | 1 | the poor | Jesus is using the adjective **poor** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who are poor” or “you who are poor” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 915 | LUK | 6 | 20 | y18c | figs-abstractnouns | ὅτι ὑμετέρα ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ | 1 | for yours is the kingdom of God | See how you decided to translate the phrase **the kingdom of God** in [4:43](../04/43.md). If your readers would misunderstand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule.” Alternate translation: “because God is ruling your lives” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 916 | LUK | 6 | 20 | k34r | ὑμετέρα ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ | 1 | yours is the kingdom of God | This could mean: (1) “the kingdom of God belongs to you.” (2) “you are privileged within the kingdom of God.” | |
| 917 | LUK | 6 | 21 | l344 | figs-idiom | μακάριοι οἱ πεινῶντες νῦν | 1 | Blessed are those who are hungry now | As in [6:20](../06/20.md), the expression **blessed** indicates that God is giving favor to people or that their situation is positive or good. Alternate translation: “You who are hungry now receive God’s favor” or “You who are hungry now are in a positive situation” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 918 | LUK | 6 | 21 | l298 | figs-activepassive | χορτασθήσεσθε | 1 | you will be filled | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “you will get enough to eat” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 919 | LUK | 6 | 21 | l299 | figs-idiom | μακάριοι οἱ κλαίοντες νῦν | 1 | Blessed are those who are weeping now | Alternate translation: “You who are weeping now receive God’s favor” or “You who are weeping now are in a positive situation” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 920 | LUK | 6 | 21 | tg8m | figs-metonymy | γελάσετε | 1 | you will laugh | Jesus is figuratively describing people being happy by association with one thing that people do when they are happy. Alternate translation: “you will laugh with joy” or “you will become joyful again” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 921 | LUK | 6 | 22 | h8ii | figs-idiom | μακάριοί ἐστε | 1 | Blessed are you | As in [6:20](../06/20.md), the expression **blessed** indicates that God is giving favor to people or that their situation is positive or good. Alternate translation: “You receive God’s favor” or “How good it is for you” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 922 | LUK | 6 | 22 | r5cg | ἀφορίσωσιν ὑμᾶς | 1 | exclude you | Alternate translation: “they reject you” | |
| 923 | LUK | 6 | 22 | l300 | figs-metonymy | ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν | 1 | reject your name as evil | The term **name** is a figurative way of referring to the reputation of a person. Alternate translation: “consider you to have a bad reputation” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 924 | LUK | 6 | 22 | jz7x | ἕνεκα τοῦ Υἱοῦ τοῦ Ἀνθρώπου | 1 | because of the Son of Man | Alternate translation: “because you associate with the Son of Man” or “because they reject the Son of Man” | |
| 925 | LUK | 6 | 22 | l301 | figs-123person | ἕνεκα τοῦ Υἱοῦ τοῦ Ἀνθρώπου | 1 | because of the Son of Man | Jesus is speaking about himself in the third person, using this title to emphasize the special role that God has given him. If your readers would misunderstand this, you could translate this in the first person. Alternate translation: “because you associate with me, the Son of Man” or “because they reject me, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]]) |
| 926 | LUK | 6 | 22 | l302 | figs-explicit | ἕνεκα τοῦ Υἱοῦ τοῦ Ἀνθρώπου | 1 | because of the Son of Man | See how you translated this title in [5:24](../05/24.md). Alternate translation: “because you associate with me, the Messiah” or “because they reject me, the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 927 | LUK | 6 | 23 | bw14 | figs-idiom | ἐν ἐκείνῃ τῇ ἡμέρᾳ | 1 | in that day | Here Jesus uses **day** figuratively to refer to a particular time. Alternate translation: “when they do those things” or “when that happens” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 928 | LUK | 6 | 23 | d97t | figs-idiom | σκιρτήσατε | 1 | leap for joy | This is an idiom that means to be extremely joyful. Jesus is not telling the disciples literally to jump into the air. Alternate translation: “be very happy” or “celebrate” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 929 | LUK | 6 | 23 | l303 | figs-metaphor | ἰδοὺ γὰρ | 1 | for behold | Jesus uses the term **behold** to get his disciples to focus their attention on what he is about to say. Alternate translation: “because, listen carefully now” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 930 | LUK | 6 | 23 | e3kb | ὁ μισθὸς ὑμῶν πολὺς | 1 | your reward is great | Your language may require you to say who will do this action. Alternate translation: “God will reward you greatly” | |
| 931 | LUK | 6 | 23 | l304 | figs-metaphor | οἱ πατέρες αὐτῶν | 1 | their fathers | Here, **fathers** figuratively means “ancestors.” Alternate translation: “their ancestors” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 932 | LUK | 6 | 24 | c6lu | figs-idiom | οὐαὶ ὑμῖν | 1 | woe to you | The phrase **woe to you** is the opposite of “blessed are you.” It indicates that bad things are going to happen to the people being addressed, because they have displeased God. Alternate translation: “how terrible it is for you” or “trouble will come to you” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 933 | LUK | 6 | 24 | v1bp | figs-nominaladj | τοῖς πλουσίοις | 1 | the rich | Jesus is using the adjective **rich** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who are rich” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 934 | LUK | 6 | 24 | cs2e | figs-explicit | ἀπέχετε τὴν παράκλησιν ὑμῶν | 1 | you have received your comfort | Jesus is drawing a series of contrasts between what the poor and the rich have now and what they will have later. So the implication is that while the rich have enjoyed ease and prosperity in this life, if they become complacent in those things, they will not enjoy it afterwards. Alternate translation: “you have already received in this life anything that will make you comfortable” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 935 | LUK | 6 | 25 | l305 | figs-idiom | οὐαὶ ὑμῖν | 1 | woe to you | See how you translated this in [6:24](../06/24.md). Alternate translation: “How terrible it is for you” or “Trouble will come to you” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 936 | LUK | 6 | 25 | de8m | figs-activepassive | οἱ ἐμπεπλησμένοι | 1 | who are filled | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “who have more than enough to eat” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 937 | LUK | 6 | 25 | l8nr | figs-metonymy | οἱ γελῶντες | 1 | who are laughing | **Laughing** refers figuratively to being happy by association with something that people do when they are happy. Alternate translation: “to the ones who are happy” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 938 | LUK | 6 | 25 | l306 | figs-hendiadys | πενθήσετε καὶ κλαύσετε | 1 | mourn and weep | The phrase **mourn and weep** expresses a single idea by using two words connected with **and.** The word **mourn** tells why these people are weeping. If your readers would misunderstand this, you could express the meaning with an equivalent phrase. Alternate translation: “you will weep mournfully” or “you will weep because you are so sad” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 939 | LUK | 6 | 26 | tn96 | figs-idiom | οὐαὶ | 1 | woe to you | See how you translated this in [6:24](../06/24.md). Alternate translation: “How terrible it is for you” or “Trouble will come to you” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 940 | LUK | 6 | 26 | j9yy | figs-gendernotations | ὅταν ὑμᾶς καλῶς εἴπωσιν πάντες οἱ ἄνθρωποι | 1 | when all men speak well of you | Jesus is using the term **men** in a generic sense that includes all people. Alternate translation: “when all people speak well of you” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 941 | LUK | 6 | 26 | l307 | figs-hyperbole | ὅταν ὑμᾶς καλῶς εἴπωσιν πάντες οἱ ἄνθρωποι | 1 | when all men speak well of you | The term **all** is a generalization for emphasis. Alternate translation: “when most people speak well of you” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 942 | LUK | 6 | 26 | y29d | figs-metaphor | κατὰ τὰ αὐτὰ…ἐποίουν τοῖς ψευδοπροφήταις οἱ πατέρες αὐτῶν | 1 | their fathers did according to the same things to the false prophets | Here, **fathers** figuratively means “ancestors.” Alternate translation: “their ancestors also spoke well of the false prophets” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 943 | LUK | 6 | 27 | l5rz | writing-participants | ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν | 1 | But I say to you who are listening | Jesus uses this phrase to broaden his audience to the entire crowd, beyond his disciples. At the same time, the phrase also calls everyone to focus their attention on what Jesus is about to say. It may be helpful to make this a separate sentence. Alternate translation: “Now I want all of you to listen carefully to this” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 944 | LUK | 6 | 27 | pz5r | figs-parallelism | ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς | 1 | love your enemies and do good to those who hate you | These two phrases mean similar things. Jesus is using repetition to emphasize the importance of what he is saying. You do not need to repeat both phrases in your translation if that would be confusing for your readers. However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase specifies in what way followers of Jesus are to **love** their enemies. They are to do this in a practical way by helping them. Alternate translation: “do good things for people even if they are hostile to you” or “show love to your enemies who hate you by doing things to help them” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 945 | LUK | 6 | 28 | c83m | figs-parallelism | εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς | 1 | Bless those who curse you and pray for those who mistreat you | These two phrases mean similar things. Jesus is using repetition to emphasize the importance of what he is saying. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Instead, you could combine them into a single phrase. However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. The second phrase specifies one way in which followers of Jesus can **bless** people who mistreat them. They can pray for them. Alternate translation: “Ask God to bless people who say and do bad things to you” or “Say good things to people who say bad things to you, and even if someone treats you badly, pray that God will help them” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 946 | LUK | 6 | 29 | a7ri | figs-hypo | τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα, πάρεχε καὶ τὴν ἄλλην | 1 | To the one who strikes you on the cheek, offer also the other | Jesus is using a hypothetical situation to teach. Alternate translation: “Suppose someone hits you on one side of your face. Then turn your face so that he could also strike the other side” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 947 | LUK | 6 | 29 | l308 | figs-youcrowd | σε…σου | 1 | you … your | Even though Jesus is still speaking to his disciples and the crowd, he is now addressing an individual situation, so **you** and **your** are singular in this verse. But if the singular forms of these pronouns would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]]) |
| 948 | LUK | 6 | 29 | d5qi | ἐπὶ τὴν σιαγόνα | 1 | on the cheek | Alternate translation: “on one side of your face” | |
| 949 | LUK | 6 | 29 | eq83 | figs-explicit | πάρεχε καὶ τὴν ἄλλην | 1 | offer also the other | It may be helpful to state the implicit purpose of this action. Alternate translation: “turn your face so that he could also strike the other side, to show that you do not want to fight and you are not resisting” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 950 | LUK | 6 | 29 | l309 | figs-hypo | ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον, καὶ τὸν χιτῶνα μὴ κωλύσῃς | 1 | from the one who takes away your cloak, also do not withhold your tunic | Jesus is using another hypothetical situation to teach. Alternate translation: “suppose someone takes away your cloak. Then give him your tunic as well” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 951 | LUK | 6 | 29 | ic4n | figs-litotes | καὶ τὸν χιτῶνα μὴ κωλύσῃς | 1 | also do not withhold your tunic | Here Jesus uses a figure of speech that expresses a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “give him your tunic as well” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 952 | LUK | 6 | 30 | d8y6 | figs-hypo | παντὶ αἰτοῦντί σε, δίδου | 1 | Give to everyone who asks you | Jesus is using another hypothetical situation to teach. Alternate translation: “Suppose someone asks you for something. Then give it to him” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 953 | LUK | 6 | 30 | l310 | figs-youcrowd | σε…σὰ | 1 | you … yours | Even though Jesus is speaking to his disciples and the crowd, he is addressing another individual situation here, so **you** and **yours** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you can use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]]) |
| 954 | LUK | 6 | 30 | ts8c | figs-hypo | ἀπὸ τοῦ αἴροντος τὰ σὰ, μὴ ἀπαίτει | 1 | from the one who takes away what is yours, do not ask for it back | Jesus is using another hypothetical situation to teach. Alternate translation: “suppose someone takes away something that is yours. Then do not demand that he give it back” (See: [[rc://en/ta/man/translate/figs-hypo]]) |
| 955 | LUK | 6 | 31 | te6e | καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως | 1 | as you desire that men would do to you, do the same to them | In some languages it might be more natural to reverse the order of these phrases. Alternate translation: “You should treat people in the way that you would want them to treat you” | |
| 956 | LUK | 6 | 31 | l311 | figs-gendernotations | καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι | 1 | as you desire that men would do to you | Jesus is using the term **men** in a generic sense that includes all people. Alternate translation: “what you wish people would do for you” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 957 | LUK | 6 | 31 | l312 | figs-you | ὑμῖν | 1 | you | Jesus now returns to speaking to his disciples and the crowd about general situations, so **you** is plural here and in the following verses. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 958 | LUK | 6 | 32 | qh81 | figs-rquestion | ποία ὑμῖν χάρις ἐστίν? | 1 | what credit is that to you? | Here Jesus is using the question form as a teaching tool. He wants to make a point and get his listeners to reflect on it. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “God will not reward you for doing that” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 959 | LUK | 6 | 33 | l313 | figs-rquestion | ποία ὑμῖν χάρις ἐστίν? | 1 | what credit is that to you? | Once again Jesus is using the question form as a teaching tool. You could translate his words as a statement here as well. Alternate translation: “God will not reward you for doing that” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 960 | LUK | 6 | 34 | l314 | figs-rquestion | ποία ὑμῖν χάρις ἐστίν? | 1 | what credit is that to you? | Jesus is using the question form once again as a teaching tool. You could also translate his words as a statement here. Alternate translation: “God will not reward you for doing that” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 961 | LUK | 6 | 34 | kgc9 | figs-nominaladj | ἵνα ἀπολάβωσιν τὰ ἴσα | 1 | so that they may receive back the same things | Here the adjective **same** functions as a noun. It is plural, and ULT supplies the noun **things** to show that. Your language may use adjectives in the same way. If not, you could translate this with an equivalent phrase. The adjective is also neuter, and this is a use of the neuter plural in Greek to refer to a single thing in order to describe it in its entirety. Alternate translation: “expecting that everything they lend will be repaid” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 962 | LUK | 6 | 35 | s8j7 | μηδὲν ἀπελπίζοντες | 1 | expecting nothing in return | Alternate translation: “without expecting the person to pay you back” | |
| 963 | LUK | 6 | 35 | l315 | grammar-connect-logic-result | καὶ | 3 | and | This word introduces the results of what has been said so far in this verse. It may be helpful to begin a new sentence here. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 964 | LUK | 6 | 35 | ly98 | ἔσται ὁ μισθὸς ὑμῶν πολύς | 1 | your reward will be great | Your language may require you to say who will do this action. Alternate translation: “God will reward you greatly” | |
| 965 | LUK | 6 | 35 | zw5k | figs-metaphor | υἱοὶ Ὑψίστου | 1 | sons of the Most High | This is a figurative expression. Even so, it would probably be best to translate **sons** with the same word that your language would naturally use to refer to a human son or child. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 966 | LUK | 6 | 35 | l316 | figs-gendernotations | υἱοὶ Ὑψίστου | 1 | sons of the Most High | Jesus is using the word **sons** in a generic sense that includes all people. Alternate translation: “children of the Most High” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 967 | LUK | 6 | 35 | qr5x | υἱοὶ Ὑψίστου | 1 | sons of the Most High | Make sure that the word **sons** or “children” in your translation is plural and not capitalized, if your language uses that convention for titles, so that readers do not confuse this expression with the title for Jesus, “the Son of the Most High,” which occurs in [1:32](../01/32.md) and [8:28](../08/28.md). | |
| 968 | LUK | 6 | 35 | l317 | figs-idiom | Ὑψίστου | 1 | the Most High | See how you translated the expression **the Most High** in [1:32](../01/32.md). Review the note there if that would be helpful. Alternate translation: “of the Most High God” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 969 | LUK | 6 | 35 | l318 | figs-nominaladj | τοὺς ἀχαρίστους καὶ πονηρούς | 1 | the ungrateful and evil | Here Jesus is using the adjectives **ungrateful** and **evil** as nouns in order to indicate groups of people. Your language may use adjectives in the same way. If not, you can translate this pair of words with an equivalent phrase. Alternate translation: “people who are ungrateful and evil” or “people who do not thank God and who do wrong things” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 970 | LUK | 6 | 36 | n28w | figs-metaphor | ὁ Πατὴρ ὑμῶν | 1 | your Father | This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the **Father** of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your Father” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 971 | LUK | 6 | 37 | a8c7 | μὴ κρίνετε | 1 | do not judge | Your language may require you to specify the object of **judge**. Alternate translation: “do not judge other people” | |
| 972 | LUK | 6 | 37 | e8fb | figs-activepassive | οὐ μὴ κριθῆτε | 1 | you will certainly not be judged | If your readers would misunderstand this, you could express this with an active form, and you could state who would do the action. Jesus does not say exactly who would not judge. This could mean: (1) “God will not judge you.” (2) “other people will not judge you.” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 973 | LUK | 6 | 37 | vkl8 | καὶ μὴ καταδικάζετε | 1 | do not condemn | Your language may require you to specify the object of **condemn**. Alternate translation: “Do not condemn other people” | |
| 974 | LUK | 6 | 37 | gz37 | figs-activepassive | οὐ μὴ καταδικασθῆτε | 1 | you will certainly not be condemned | If your readers would misunderstand this, you could express this with an active form, and you could state who would do the action. Jesus does not say exactly who would not condemn. This could mean: (1) “God will not condemn you.” (2) “other people will not condemn you.” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 975 | LUK | 6 | 37 | l319 | ἀπολύετε | 1 | Forgive | Your language may require you to specify the object of **release**. Alternate translation: “Forgive other people” | |
| 976 | LUK | 6 | 37 | ls01 | figs-metaphor | ἀπολύετε | 1 | Release | Jesus is using the word **release** figuratively to mean “forgive.” Alternate translation: “Forgive” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 977 | LUK | 6 | 37 | a22w | figs-activepassive | ἀπολυθήσεσθε | 1 | you will be released | Jesus does not say exactly who would **release**. This could mean: (1) “God will forgive you.” (2) “other people will forgive you.” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 978 | LUK | 6 | 38 | ryf8 | figs-activepassive | δοθήσεται ὑμῖν | 1 | it will be given to you | If your readers would misunderstand this, you could express this with an active form, and you could state who would do the action. Jesus does not say exactly who will give. This could mean: (1) “God will give to you.” (2) “other people will give to you.” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 979 | LUK | 6 | 38 | q8sq | figs-metaphor | μέτρον καλὸν, πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον, δώσουσιν εἰς τὸν κόλπον ὑμῶν | 1 | a good measure—pressed down, shaken together, spilling over—they will pour into your lap | Jesus is comparing someone to a grain merchant who measures out very generously. He could mean either God or other people. The word **they** is indefinite, so it does not necessarily refer to people rather than to God. You could represent this metaphor as a simile in your translation. It may be helpful to begin a new sentence here. Alternate translation: “Like a generous grain merchant who presses down the grain and shakes it together and pours in so much that it fills a container and spills over, God will give you a generous amount” or “Like a generous grain merchant who presses down the grain and shakes it together and pours in so much that it fills a container and spills over, people will give you a generous amount” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 980 | LUK | 6 | 38 | l320 | figs-activepassive | πεπιεσμένον σεσαλευμένον ὑπερεκχυννόμενον, δώσουσιν εἰς τὸν κόλπον ὑμῶν | 1 | pressed down, shaken together, spilling over—they will pour into your lap | These are all passive verb forms in Greek. If your readers would misunderstand this, you could translate them with active verbal phrases. See the alternate translation in the previous note. (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 981 | LUK | 6 | 38 | l321 | translate-unknown | τὸν κόλπον ὑμῶν | 1 | your lap | This is a reference to the way people in this culture would form a pocket or carrying pouch from the folds of the front of their robes. If you readers would not be familiar with this practice, you could use a general expression. Alternate translation: “the folds of your robe” or “a container” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 982 | LUK | 6 | 38 | fp26 | figs-activepassive | ᾧ…μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν | 1 | with the measure by which you measure, it will be measured back to you | If your readers would misunderstand this, you could express this with an active form, and you could state who would do the action. Jesus does not say exactly who will measure. This could mean: (1) “God will give to you in just as generous or stingy a way as you give to others.” (2) “people will give to you in just as generous or stingy a way as you give to others.” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 983 | LUK | 6 | 39 | bw7f | figs-parables | εἶπεν δὲ καὶ παραβολὴν αὐτοῖς | 1 | Then he also told them a parable | Jesus is giving a brief illustration that teaches something true in a way that is easy to understand and remember. Alternate translation: “Then he gave them this illustration to help them understand better” (See: [[rc://en/ta/man/translate/figs-parables]]) |
| 984 | LUK | 6 | 39 | l322 | figs-gendernotations | μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν? | 1 | A blind man is not able to guide a blind man, is he? | Here the word translated **blind man** is masculine, but Jesus is using it in a generic sense that includes all people. Alternate translation: “Can one person who is blind guide another person who is blind?” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 985 | LUK | 6 | 39 | l323 | figs-doublenegatives | μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν? | 1 | A blind man is not able to guide a blind man, is he? | The first word of this sentence in Greek is a negative word that can be used to turn a negative statement into a question that expects a negative answer. ULT shows this by adding **is he?** Your language may have other ways of asking a question that expects a negative answer, for example, by changing the word order of a positive statement. Translate this in the way that would be clearest in your language. Alternate translation: “Can one person who is blind really guide another person who is blind?” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 986 | LUK | 6 | 39 | kyt1 | figs-rquestion | μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν? | 1 | A blind man is not able to guide a blind man, is he? | Jesus is not expecting the people in the crowd to tell him whether one **blind** person can guide another. He is using the question form as a teaching tool to make a point and get his listeners to reflect on it. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “We all know that one blind person cannot guide another blind person” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 987 | LUK | 6 | 39 | nm4v | figs-metaphor | τυφλὸς | 1 | blind man | The **blind** person figuratively represents someone who has not yet been fully trained and taught as a disciple. But since Jesus explains this figure in the next three verses, you do not need to explain it explicitly here in your own translation. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 988 | LUK | 6 | 39 | f4xj | figs-rquestion | οὐχὶ ἀμφότεροι εἰς βόθυνον ἐμπεσοῦνται? | 1 | Would not both fall into a pit? | Jesus is using this question as well as a teaching tool. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “Both of them would certainly fall into a ditch” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 989 | LUK | 6 | 40 | ipr9 | figs-metaphor | οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον | 1 | A disciple is not above his teacher | The word **above** creates a spatial metaphor. Alternate translation: “A disciple is not better than his teacher” or “A disciple is not greater than his teacher” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 990 | LUK | 6 | 40 | l324 | figs-explicit | οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον | 1 | A disciple is not above his teacher | If it would be helpful to your readers, you could state what this implicitly means. Alternate translation: “A disciple does not know more than his teacher” or “A disciple is not wiser than his teacher” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 991 | LUK | 6 | 40 | a6ym | figs-activepassive | κατηρτισμένος…πᾶς | 1 | everyone having been fully trained | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “every disciple whose teacher has fully taught him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 992 | LUK | 6 | 41 | l7vj | figs-rquestion | τί…βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ οὐ κατανοεῖς? | 1 | why do you look at the speck of wood that is in the eye of your brother, but you do not notice the log that is in your own eye? | Jesus is using this question as a teaching tool. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “do not look at the speck in your brother’s eye while ignoring the log in your own eye” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 993 | LUK | 6 | 41 | jpt3 | figs-metaphor | τί…βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου | 1 | why do you look at the speck of wood that is in the eye of your brother | This is a metaphor. Alternate translation: “you should not criticize the less important faults of a fellow believer” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 994 | LUK | 6 | 41 | l325 | figs-youcrowd | βλέπεις…σου…τῷ ἰδίῳ…οὐ κατανοεῖς | 1 | you look … your … you do not notice … your own | Even though Jesus is still speaking to his disciples and the crowd, he is addressing an individual situation here, so **you** and **your** are singular in this verse. But if the singular forms of these pronouns would not be natural in your language, you can use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]]) |
| 995 | LUK | 6 | 41 | j1r5 | translate-unknown | τὸ κάρφος | 1 | the speck of wood | If your readers would not be familiar with **wood**, in your translation you can use a phrase that describes the smallest thing that commonly falls into a person’s eyes in your culture, or you can use a general expression. Alternate translation: “the grain of sand” or “the tiny object” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 996 | LUK | 6 | 41 | ud6q | figs-metaphor | τοῦ ἀδελφοῦ σου | 1 | of your brother | The term **brother** figuratively refers to a fellow believer in Jesus. Alternate translation: “of a fellow believer” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 997 | LUK | 6 | 41 | l326 | figs-gendernotations | τοῦ ἀδελφοῦ | 1 | your brother | This fellow believer could be either a man or a woman, so be sure that this is clear in your translation, for example, by using both the masculine and feminine forms of the word for “believer.” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 998 | LUK | 6 | 41 | ssu3 | figs-metaphor | τὴν δὲ δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ οὐ κατανοεῖς | 1 | but you do not notice the log that is in your own eye | This phrase is a metaphor. Alternate translation: “while ignoring your own serious faults” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 999 | LUK | 6 | 41 | l327 | figs-hyperbole | τὴν…δοκὸν τὴν ἐν τῷ ἰδίῳ ὀφθαλμῷ | 1 | the log that is in your own eye | A log could not literally go into a person’s eye. Jesus is exaggerating to emphasize his point and make it memorable. Alternate translation: “your own serious faults” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 1000 | LUK | 6 | 41 | h9a4 | translate-unknown | δοκὸν | 1 | the log | You could translate this with the term for the kind of long, large piece of **wood** that people in your culture would encounter. Or if your readers would not be familiar with **wood**, you could use a general expression. Alternate translation: “beam” or “plank” or “large object” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1001 | LUK | 6 | 42 | l345 | figs-youcrowd | πῶς δύνασαι λέγειν τῷ ἀδελφῷ σου | 1 | How can you say to your brother | Jesus is speaking to his disciples and the crowd, but he is addressing an individual situation, so **you** and **your** are singular here. (The terms **you**, **your**, and **yourself** are also singular throughout the rest of this verse, because either Jesus is addressing an individual situation, or one person is addressing another in fictional dialogue.) If the singular forms of these pronouns would not be natural in your language, you can use the plural forms in your translation. (See: [[rc://en/ta/man/translate/figs-youcrowd]]) |
| 1002 | LUK | 6 | 42 | rkk6 | figs-rquestion | πῶς δύνασαι λέγειν | 1 | How can you say | Jesus is using this question as a teaching tool, not to ask for information. If your readers would misunderstand this, you could translate his words as a statement. Alternate translation: “You should not say” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1003 | LUK | 6 | 42 | l346 | figs-metaphor | τῷ ἀδελφῷ σου, ἀδελφέ, ἄφες | 1 | to your brother, ‘Brother, let me’ | The term **brother** figuratively means a fellow believer in Jesus. So in its first instance here, you could translate the term the way you did in [6:41](../06/41.md). But since it is realistic that in dialogue one believer might address another believer as **Brother** or “Sister,” you could retain the figurative term in its second instance. Alternate translation: “to a fellow believer, ‘Brother,’ or ‘Sister, let’” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1004 | LUK | 6 | 42 | l328 | figs-metaphor | ἄφες ἐκβάλω τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ σου | 1 | let me take out the speck of wood that is in your eye | This is a metaphor. Alternate translation: “let me help you correct some of your faults” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1005 | LUK | 6 | 42 | l329 | figs-metaphor | αὐτὸς τὴν ἐν τῷ ὀφθαλμῷ σοῦ δοκὸν οὐ βλέπων | 1 | you yourself do not see the log that is in your own eye | This phrase is a metaphor. Alternate translation: “you yourself are not correcting your own serious faults” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1006 | LUK | 6 | 42 | l330 | figs-hyperbole | τὴν ἐν τῷ ὀφθαλμῷ σοῦ δοκὸν | 1 | the log that is in your own eye | A log could not literally go into a person’s eye. Jesus is continuing to exaggerate to emphasize his point and make it memorable. Alternate translation: “your own serious faults” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 1007 | LUK | 6 | 42 | l331 | figs-metaphor | ἔκβαλε πρῶτον τὴν δοκὸν ἐκ τοῦ ὀφθαλμοῦ σοῦ | 1 | first take out the log from your own eye | This phrase is a metaphor. Alternate translation: “First recognize and correct your own serious faults” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1008 | LUK | 6 | 42 | l332 | figs-metaphor | τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου ἐκβαλεῖν | 1 | take out the speck of wood that is in the eye of your brother | This phrase is a metaphor. Alternate translation: “to help a fellow believer correct his or her faults” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1009 | LUK | 6 | 43 | ezb4 | grammar-connect-logic-result | γάρ | 1 | For | Jesus uses the word **for** to introduce the reason for what he said in the previous sentence. Alternate translation: “This is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1010 | LUK | 6 | 43 | u159 | figs-litotes | οὐ γάρ ἐστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν; οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν | 1 | For there is no good tree that produces rotten fruit, nor, on the other hand, any rotten tree that produces good fruit | Jesus is twice using a figure of speech that expresses a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “For a healthy tree naturally produces good fruit and, on the other hand, an unhealthy tree naturally produces bad fruit” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 1011 | LUK | 6 | 43 | pi3u | figs-metaphor | οὐ γάρ ἐστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν; οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν | 1 | For there is no good tree that produces rotten fruit, nor, on the other hand, any rotten tree that produces good fruit | This is a metaphor. Alternate translation: “For a person of good character naturally says and does helpful things but, on the other hand, a person of bad character naturally says and does harmful things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1012 | LUK | 6 | 44 | z1vz | figs-activepassive | ἕκαστον…δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται | 1 | each tree is known by its own fruit | If your readers would misunderstand this, you could express this with an active form, and you could state who does the action. Alternate translation: “people recognize a tree by the fruit that it bears” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1013 | LUK | 6 | 44 | l335 | figs-metaphor | ἕκαστον…δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται | 1 | each tree is known by its own fruit | This phrase is a metaphor. Alternate translation: “each person’s words and actions reveal his or her character” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1014 | LUK | 6 | 44 | l336 | figs-parallelism | οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσιν σῦκα, οὐδὲ ἐκ βάτου σταφυλὴν τρυγῶσιν | 1 | they do not gather figs from a thornbush, nor do they gather grapes from a briar bush | These two phrases mean the same thing. Jesus is using repetition for emphasis and to capture the interest of his listeners. You do not need to put both phrases in your translation if that might be confusing for your readers. Instead, you could combine them into a single general expression. Alternate translation: “people do not collect the kind of fruit that grows on a tree or a vine from a small, thorny bush” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 1015 | LUK | 6 | 44 | ns81 | translate-unknown | ἀκανθῶν | 1 | a thornbush | The word **thornbush** refers to a kind of plant that has sharp protective spines on its stem. If your readers would not know what a **thornbush** is, in your translation you could use the name of another plant that does not produce edible fruit. (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1016 | LUK | 6 | 44 | ux87 | translate-unknown | βάτου | 1 | a briar bush | The term **briar bush** refers to a kind of plant that has thorny stems growing in dense clusters. If your readers would not know what a **briar bush** is, in your translation you could use the name of another plant that does not produce edible fruit. (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1017 | LUK | 6 | 45 | fd19 | figs-gendernotations | ὁ ἀγαθὸς ἄνθρωπος | 1 | The good man | Here, the word **man** refers to any person, male or female. Alternate translation: “A righteous person” or “A moral person” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 1018 | LUK | 6 | 45 | kz5k | figs-metaphor | ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας | 1 | from the good treasure of his heart | Jesus is speaking figuratively of the good thoughts of a righteous person as if they were treasures stored deep inside that person. Alternate translation: “from the good things that he keeps deep inside himself” or “from the good things that he values deeply” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1019 | LUK | 6 | 45 | i93l | figs-metaphor | τῆς καρδίας | 1 | of his heart | In this expression, the **heart** figuratively represents the thoughts and emotions. Alternate translation: “that he keeps deep inside himself” or “that he values deeply” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1020 | LUK | 6 | 45 | gpn9 | figs-metaphor | προφέρει τὸ ἀγαθόν | 1 | produces what is good | Producing what is good, the way a tree would produce fruit, is a metaphor for doing what is good. Alternate translation: “does what is good” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1021 | LUK | 6 | 45 | l337 | figs-ellipsis | ἐκ τοῦ πονηροῦ | 1 | from evil | For rhetorical purposes, Jesus is leaving out some of the words that a sentence would ordinarily need in order to be complete. The meaning can be inferred from earlier in the sentence. Alternate translation: “from the evil treasure of his heart” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1022 | LUK | 6 | 45 | y2cj | figs-metaphor | ἐκ τοῦ πονηροῦ | 1 | from evil | Once the meaning is inferred, it is clear that Jesus is speaking figuratively of the evil thoughts of a wicked person as if they were treasures stored deep inside that person, and of the **heart** figuratively to represent the thoughts and emotions. Alternate translation: “from the evil things that he keeps deep inside himself” or “from the evil things that he values deeply” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1023 | LUK | 6 | 45 | l338 | figs-metaphor | ἐκ…περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ | 3 | out of the abundance of the heart his mouth speaks | In this expression as well, the **heart** figuratively represents the thoughts and emotions. Alternate translation: “what a person is thinking and feeling is expressed in what he says” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1024 | LUK | 6 | 45 | jc6z | figs-synecdoche | ἐκ…περισσεύματος καρδίας λαλεῖ τὸ στόμα αὐτοῦ | 3 | out of the abundance of the heart his mouth speaks | The phrase **his mouth** represents the person as a whole, in the action of speaking. Alternate translation: “what a person is thinking and feeling comes out in what he says” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 1025 | LUK | 6 | 46 | a4av | τί δέ με καλεῖτε Κύριε, Κύριε, καὶ οὐ ποιεῖτε ἃ λέγω? | 1 | And why do you call me, ‘Lord, Lord,’ but not do what I say? | The repetition of these words indicates that these people regularly called Jesus **Lord**. Alternate translation: “And why are you always calling me ‘Lord’ when you do not do what I tell you?’” | |
| 1026 | LUK | 6 | 47 | wwu5 | πᾶς ὁ ἐρχόμενος πρός με, καὶ ἀκούων μου τῶν λόγων καὶ ποιῶν αὐτούς, ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος | 1 | Everyone who is coming to me and hearing my words, and doing them, I will show you what he is like | If your readers would misunderstand this, you could move the last phrase to the beginning of the verse. Alternate translation: “I will tell you what every person is like who comes to me and hears my words and puts them into practice” | |
| 1027 | LUK | 6 | 47 | l339 | figs-metonymy | μου τῶν λόγων | 1 | my words | Jesus uses the term **words** figuratively to refer to the teachings he is giving by using words. Alternate translation: “my teachings” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1028 | LUK | 6 | 47 | i3tg | figs-simile | ὑποδείξω ὑμῖν τίνι ἐστὶν ὅμοιος | 1 | I will show you what he is like | Jesus says this to introduce the simile in the next verse. (See: [[rc://en/ta/man/translate/figs-simile]]) |
| 1029 | LUK | 6 | 48 | l340 | figs-gendernotations | ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν | 1 | a man building a house | Here Jesus is using **man** in the generic sense. Alternate translation: “a person building a house” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 1030 | LUK | 6 | 48 | cw41 | translate-unknown | ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν | 1 | dug down and dug deep and laid a foundation on the rock | The **foundation** is the part of a **house** that connects it to the ground. People in Jesus’ time dug down into the ground until they reached a layer of solid **rock**, and then they began to build **on the rock**. You could describe this more fully in your translation. Alternatively, if the people of your culture would not be familiar with laying the **foundation** of a **house** on bedrock, you could instead describe how they would ensure that a dwelling was safe and stable. Alternate translation: “dug down deep enough to reach a layer of solid rock and set the foundation of the house on it” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1031 | LUK | 6 | 48 | l341 | figs-hendiadys | ἔσκαψεν καὶ ἐβάθυνεν | 1 | dug down and dug deep | This phrase expresses a single idea by using two words connected with **and.** The expression **dug deep** tells what goal the person had when he or she **dug down**. If your readers would misunderstand this, you could express the meaning with an equivalent phrase. Alternate translation: “dug down deep enough” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 1032 | LUK | 6 | 48 | dp2a | translate-unknown | τὴν πέτραν | 1 | the rock | This means the layer of hard **rock** that lies deep under the soil. Alternate translation: “bedrock” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1033 | LUK | 6 | 48 | qc2z | ποταμὸς | 1 | torrent of water | Alternate translation: “floodwaters” | |
| 1034 | LUK | 6 | 48 | d3gs | προσέρηξεν | 1 | flowed against | Alternate translation: “crashed against” | |
| 1035 | LUK | 6 | 48 | h75u | figs-metonymy | οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν | 1 | could not shake it | Jesus is figuratively describing what the waters would do at first to represent what they would ultimately do if they could. This meaning is clear from what he says in the next verse. Alternate translation: “it could not destroy it” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1036 | LUK | 6 | 48 | tu5j | figs-activepassive | διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν | 1 | because it had been built well | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “because the person had built it well” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1037 | LUK | 6 | 49 | sjf5 | grammar-connect-logic-contrast | δὲ | 1 | But | Jesus uses this word to draw a strong contrast to the previous person who built with a foundation. Alternate translation: “However” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 1038 | LUK | 6 | 49 | l347 | figs-ellipsis | ὁ…ἀκούσας καὶ μὴ ποιήσας | 1 | the one who hears and does not do | Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. These words can be supplied from [6:47](../06/47.md). Alternate translation: “anyone who hears my teachings but does not put them into practice” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1039 | LUK | 6 | 49 | wg4w | figs-simile | ὅμοιός ἐστιν | 1 | he is like | Jesus says this to introduce the simile that follows in the rest of the verse. (See: [[rc://en/ta/man/translate/figs-simile]]) |
| 1040 | LUK | 6 | 49 | l342 | figs-gendernotations | ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν | 1 | a man who built a house | Here Jesus is using **man** in the generic sense. Alternate translation: “a person who built a house” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 1041 | LUK | 6 | 49 | yu5r | translate-unknown | ἐπὶ τὴν γῆν χωρὶς θεμελίου | 1 | on the ground without a foundation | The phrase **on the ground without a foundation** refers to the same method of building as in [6:48](../06/48.md). You could describe this more fully in your translation. Alternatively, if the people of your culture would not be familiar with that building method, you can use the same image for creating a stable building that you used there in your translation. Alternate translation: “without digging down first to create a foundation” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1042 | LUK | 6 | 49 | bs8c | ᾗ προσέρρηξεν ὁ ποταμός | 1 | against which the torrent of water flowed | In this context, the word **flowed** indicates violent impact. It may be helpful to begin a new sentence here. Alternate translation: “The floodwaters crashed against it” | |
| 1043 | LUK | 6 | 49 | q98t | συνέπεσεν | 1 | collapsed | Alternate translation: “it fell down” or “it came apart” | |
| 1044 | LUK | 6 | 49 | jm86 | ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα | 1 | the ruin of that house was great | Your language may require you to say what was responsible for the **ruin** of the **house**. Alternate translation: “the floodwaters completely demolished that house” | |
| 1045 | LUK | 7 | intro | u8gj | 0 | # Luke 7 General Notes<br><br>## Structure and formatting<br><br>1. Jesus does miracles in Capernaum and Nain (7:1-17)<br>2. Jesus responds to messengers from John the Baptist and then teaches about John (7:18-35)<br>3. A woman anoints Jesus with perfume (7:36-50)<br><br>Some translations set quotations from the Old Testament farther to the right on the page than the rest of the text. ULT does this with the quoted material in 7:27.<br><br>## Special concepts in this chapter<br><br>### Centurion<br><br>A centurion was a Roman military commander. The centurion who asked Jesus to heal his slave (Luke 7:2) was doing some unusual things. A Roman soldier, especially an officer, would almost never go to a Jew for help, and most wealthy people did not love or care for their slaves. (See: [[rc://en/tw/dict/bible/kt/centurion]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>### John’s Baptism<br><br>This chapter refers again to the baptism of John (7:29). John baptized people who wanted to show that they knew they were sinners and that they were sorry for their sin. (See: [[rc://en/tw/dict/bible/kt/repent]] and [[rc://en/tw/dict/bible/kt/sin]])<br><br>### “Sinners”<br><br>In 7:34, Jesus describes how the Pharisees said he was a friend of “sinners.” That was the name that the Pharisees used for people whom they thought were disobeying the law of Moses. In reality, it was the Pharisees who were sinful, since they rejected Jesus, the Savior whom God had sent. This situation can be understood as irony. (See: [[rc://en/ta/man/translate/figs-irony]])<br><br>### Washing feet<br><br>The feet of the people in the ancient Near East were very dirty because they wore sandals and the roads and trails were dusty in the dry season and muddy in the wet season. Only slaves washed other people’s feet. The woman who washed Jesus’ feet was showing him great honor. | |||
| 1046 | LUK | 7 | 1 | l343 | figs-metonymy | τὰ ῥήματα αὐτοῦ | 1 | his words | Luke is using the term **words** figuratively to describe the things that Jesus taught by using words. Alternate translation: “his teaching” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1047 | LUK | 7 | 1 | zi6w | figs-idiom | εἰς τὰς ἀκοὰς τοῦ λαοῦ | 1 | in the hearing of the people | This phrase is an idiom. Alternate translation: “as the people were listening” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1048 | LUK | 7 | 1 | l2zp | writing-newevent | εἰσῆλθεν εἰς Καφαρναούμ | 1 | he entered into Capernaum | This reference to a location, **Capernaum**, introduces a new event in the story. Alternate translation: “he went into the city of Capernaum” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 1049 | LUK | 7 | 2 | l348 | grammar-connect-time-background | δέ | 1 | And | Luke uses the word **and** to introduce background information that will help readers understand what happens next. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]]) |
| 1050 | LUK | 7 | 2 | zm98 | figs-activepassive | ὃς ἦν αὐτῷ ἔντιμος | 1 | who was highly regarded by him | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “whom the centurion greatly valued” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1051 | LUK | 7 | 3 | l349 | ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ | 1 | asking him to come so that he might save | In this context, the word **save** has a specific meaning. Alternate translation: “asking him to come and heal” | |
| 1052 | LUK | 7 | 4 | hm7l | παρεκάλουν αὐτὸν σπουδαίως | 1 | they asked him earnestly | Alternate translation: “they pleaded with him” or “they begged him” | |
| 1053 | LUK | 7 | 4 | y6vt | writing-pronouns | ἄξιός ἐστιν | 1 | He is worthy | Here the pronoun **he** refers to the centurion, not the servant. Alternate translation: “This centurion is worthy” or “This centurion deserves” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1054 | LUK | 7 | 5 | cny7 | figs-exclusive | τὸ ἔθνος ἡμῶν | 1 | our nation | Here, **our nation** refers to the Jewish people. Since the elders are speaking to Jesus as a fellow Jew, the word **our** would be inclusive, if your language marks that distinction. Alternate translation: “our people” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 1055 | LUK | 7 | 6 | l350 | grammar-connect-logic-result | δὲ | 1 | And | Here, **and** could mean: (1) Jesus went with the elders because they pleaded with him. Alternate translation, as in UST: “So” (2) Jesus went with the elders after they pleaded with him. Alternate translation: “Then” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1056 | LUK | 7 | 6 | s5xg | ἐπορεύετο | 1 | went on his way | Alternate translation: “went along” | |
| 1057 | LUK | 7 | 6 | el4w | figs-litotes | αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας | 1 | when he was … not far away from the house | Luke is expressing a positive meaning figuratively by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “when he was … near the house” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 1058 | LUK | 7 | 6 | i6kv | μὴ σκύλλου | 1 | do not trouble yourself | The centurion is speaking politely to Jesus through these friends. Alternate translation: “I do not want to make you go out of your way” | |
| 1059 | LUK | 7 | 6 | ez29 | figs-idiom | ὑπὸ τὴν στέγην μου εἰσέλθῃς | 1 | that you would come under my roof | **Come under my roof** is an idiom that means “come into my house.” If your language has an idiom that means “come into my dwelling,” consider using it here in your translation. (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1060 | LUK | 7 | 7 | m9ue | figs-metonymy | εἰπὲ λόγῳ | 1 | speak with a word | The centurion recognized that Jesus could heal the servant just by speaking. He understood Jesus did not need to travel all the way to his home. The term **word** expresses the means by which Jesus would speak. Alternate translation: “just give a command” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1061 | LUK | 7 | 7 | m6v8 | ὁ παῖς μου | 1 | my servant | This is not the same word for **servant** that Luke and the centurion use in the rest of this passage. This word ordinarily means “boy.” This may indicate that the servant was young, or it may show the centurion’s affection for him. Alternate translation: “my young servant” or “my dear servant” | |
| 1062 | LUK | 7 | 8 | tkd5 | figs-activepassive | καὶ…ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπ’ ἐμαυτὸν στρατιώτας | 1 | I also am a man placed under authority, having soldiers under me | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “I also have someone in authority over me, and I have soldiers under me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1063 | LUK | 7 | 8 | q2ep | figs-metaphor | ὑπ’ ἐμαυτὸν | 1 | under me | This is a spatial metaphor that describes the authority relationship. Alternate translation: “under my authority” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1064 | LUK | 7 | 8 | mdd5 | τῷ δούλῳ μου | 1 | my servant | Here the word that ULT translates as **servant** is the typical word for a servant, as in [7:2](../07/02.md) and [7:3](../07/03.md). It is not the word that usually means “boy,” as in [7:7](../07/07.md). | |
| 1065 | LUK | 7 | 9 | tpz9 | writing-pronouns | ἐθαύμασεν αὐτόν | 1 | he marveled at him | The pronoun **him** refers to the centurion. Alternate translation: “he was amazed at the centurion” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1066 | LUK | 7 | 9 | w8pi | λέγω ὑμῖν | 1 | I say to you | Jesus says this to emphasize what he is about to tell the people in the crowd. Alternate translation: “Now listen to this carefully” | |
| 1067 | LUK | 7 | 9 | j76u | figs-explicit | οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον | 1 | not even in Israel have I found such faith | The implication is that Jesus expected Jewish people to have this kind of **faith**, but they did not. He did not expect Gentiles to have this kind of **faith**, yet this man did. It may be helpful to say this explicitly in your translation. Alternate translation: “I have not found anyone among the Israelites who trusts me as much as this Gentile does” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1068 | LUK | 7 | 9 | l351 | figs-metonymy | οὐδὲ ἐν τῷ Ἰσραὴλ | 1 | not even in Israel | Jesus used the name of the nation, **Israel**, to represent the people who belong to that nation. Alternate translation: “not even in any Israelite” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1069 | LUK | 7 | 9 | l352 | figs-idiom | τοσαύτην πίστιν εὗρον | 1 | have I found such faith | Here, **found** is an idiom. The word does not suggest that Jesus was searching for something he had lost. Alternate translation: “have I encountered such faith” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1070 | LUK | 7 | 10 | g4ny | figs-activepassive | οἱ πεμφθέντες | 1 | those who had been sent | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “the friends whom the Roman officer had sent to Jesus” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1071 | LUK | 7 | 11 | l353 | writing-newevent | καὶ ἐγένετο | 1 | And it happened | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 1072 | LUK | 7 | 11 | l354 | figs-idiom | ἐν τῷ ἑξῆς | 1 | on the next day | Luke may be using the term **day** figuratively to refer a particular time, as UST suggests by saying “soon after that.” However, this could also mean literally **the next day**. (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1073 | LUK | 7 | 11 | dmz7 | translate-names | Ναΐν | 1 | Nain | **Nain** is the name of a city. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1074 | LUK | 7 | 12 | l355 | writing-background | δὲ | 1 | And | Luke uses **and** to introduce background information that will help readers understand what happens next. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 1075 | LUK | 7 | 12 | l356 | figs-metaphor | ἰδοὺ | 1 | behold | Luke uses the term **behold** to call the reader’s attention to what he is about to say. Your language may have a similar expression that you can use here. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1076 | LUK | 7 | 12 | l357 | writing-participants | ἐξεκομίζετο τεθνηκὼς | 1 | one who had died was being carried out | Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you can use it here in your translation. Alternate translation: “there was a man who had died, and he was being carried out of the city” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 1077 | LUK | 7 | 12 | zr69 | figs-activepassive | ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ | 1 | one who had died was being carried out, the only son of his mother | If your readers would misunderstand this, you could express this with an active form, and you could state who was doing the action. It may be helpful to break the sentence here. Alternate translation: “people were carrying a man who had died out of the city. He was his mother's only son” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1078 | LUK | 7 | 12 | l358 | figs-explicit | ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ | 1 | one who had died was being carried out, the only son of his mother | Luke assumes that his readers will know that the people were carrying the man out of the city in order to bury him. If it would be helpful to your readers, you could state that explicitly. It may be helpful to break the sentence here. Alternate translation: “people were carrying a man who had died out of the city so that they could bury his body. He was his mother's only son” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1079 | LUK | 7 | 12 | n96r | writing-background | μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ; καὶ αὐτὴ ἦν χήρα | 1 | the only begotten son of his mother (and she was a widow) | This is background information about the dead man and his mother. It may be helpful to begin a new sentence here and to introduce it in a way that shows it is background information. Alternate translation: “Now he was his mother’s only son, and she was a widow” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 1080 | LUK | 7 | 12 | i5iv | figs-explicit | μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ; καὶ αὐτὴ ἦν χήρα | 1 | the only begotten son of his mother (and she was a widow) | The implication is that in this culture, when her son died, the woman lost her only means of support, since her husband had also died. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Now he was his mother’s only son, and she was a widow, so he had been her only means of support” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1081 | LUK | 7 | 13 | l359 | ὁ Κύριος | 1 | the Lord | Here Luke refers to Jesus by a respectful title. Alternate translation: “the Lord Jesus” | |
| 1082 | LUK | 7 | 13 | fa42 | figs-explicit | ἐσπλαγχνίσθη ἐπ’ αὐτῇ | 1 | was moved with compassion for her | The implication is that feeling compassion led Jesus to want to do something for this woman. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “felt very sorry for her and wanted to help her” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1083 | LUK | 7 | 14 | quy9 | translate-unknown | τῆς σοροῦ | 1 | the bier | This was a stretcher or bed used to move the body to the burial place. It was not necessarily something in which the body was buried. Alternate translation: “the wooden frame that was holding the body” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1084 | LUK | 7 | 14 | lex4 | figs-imperative | ἐγέρθητι | 1 | arise | This was not a command that the man was capable of obeying. Instead, this was a command that directly caused the man to be raised from the dead. Alternate translation: “your life is restored, so get up” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 1085 | LUK | 7 | 15 | er34 | ὁ νεκρὸς | 1 | the dead man | The man was not still dead. He was now alive. It may be helpful to state this clearly. Alternate translation: “he man had come back to life, so he was no longer dead” | |
| 1086 | LUK | 7 | 15 | l360 | writing-pronouns | ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ | 1 | he gave him to his mother | The pronoun **he** refers to Jesus, and **him** and **his** refer to the young man. Alternate translation: “Jesus returned the young man to his mother” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1087 | LUK | 7 | 16 | rf1k | figs-personification | ἔλαβεν…φόβος πάντας | 1 | fear seized all of them | Luke speaks of this **fear** figuratively as if it were something that could actively take hold of everyone in the crowd. Alternate translation: “they all became very afraid” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1088 | LUK | 7 | 16 | l361 | figs-idiom | προφήτης μέγας ἠγέρθη ἐν ἡμῖν | 1 | A great prophet has been raised among us | Here, **raised** is an idiom. Alternate translation: “God has caused one of us to become a great prophet” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1089 | LUK | 7 | 16 | jf1j | figs-activepassive | προφήτης μέγας ἠγέρθη ἐν ἡμῖν | 1 | A great prophet has been raised among us | If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “God has caused one of us to become a great prophet” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1090 | LUK | 7 | 16 | wn5b | figs-idiom | ἐπεσκέψατο | 1 | God has visited his people | Here, **visited** is an idiom, as in [1:68](../01/68.md) and [1:78](../01/78.md). Alternate translation: “has come to help” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1091 | LUK | 7 | 17 | g4zt | figs-personification | ἐξῆλθεν ὁ λόγος οὗτος…περὶ αὐτοῦ | 1 | this word about him went out | Luke speaks figuratively of this **word** (that is, those sayings) as if it were something that could spread around actively by itself. His expression means that people said these things about Jesus to other people, and those people then repeated them to still more people. Alternate translation: “people spread these sayings about Jesus” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1092 | LUK | 7 | 18 | r11g | writing-newevent | ἀπήγγειλαν Ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων | 1 | his disciples reported to John concerning all these things | This sentence introduces a new event in the story. Alternate translation: “the disciples of John told him about all these things” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 1093 | LUK | 7 | 18 | r11x | writing-newevent | οἱ μαθηταὶ αὐτοῦ | 1 | his disciples | The term **his** refers to John the Baptist, not to Jesus. Alternate translation: “the disciples of John” (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 1094 | LUK | 7 | 18 | l362 | figs-explicit | Ἰωάννῃ | 1 | John | Luke assumes that his readers will know he is referring to John the Baptist. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “John the Baptist” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1095 | LUK | 7 | 18 | jf5m | figs-explicit | πάντων τούτων | 1 | all these things | The implication is that **all these things** refers to Jesus healing the centurion’s servant and restoring the life of the widow’s son. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “all the things that Jesus had just done” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1096 | LUK | 7 | 19 | l363 | τὸν Κύριον | 1 | the Lord | Here Luke is referring to Jesus by a respectful title. Alternate translation: “the Lord Jesus” | |
| 1097 | LUK | 7 | 19 | l364 | λέγων | 1 | to say | Alternate translation: “to ask” | |
| 1098 | LUK | 7 | 19 | l365 | figs-you | σὺ | 1 | you | Since this question would be for Jesus alone, **you** is singular. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 1099 | LUK | 7 | 19 | l400 | figs-explicit | ὁ ἐρχόμενος | 1 | the one who is coming | This expression implicitly means “the Messiah.” If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1100 | LUK | 7 | 20 | ftb7 | figs-quotesinquotes | οἱ ἄνδρες εἶπαν, Ἰωάννης ὁ Βαπτιστὴς ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων, σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν? | 1 | the men said, “John the Baptist has sent us to you to say, ‘Are you the one who is coming, or should we expect another?’” | If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “the men told Jesus that John the Baptist had sent them to him to ask, ‘Are you the one who is coming, or should we expect someone else?’” or “the men said, ‘John the Baptist has sent us to you to ask if you are the one who is coming, or whether we should expect someone else.’” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 1101 | LUK | 7 | 20 | l366 | translate-names | Ἰωάννης ὁ Βαπτιστὴς | 1 | John the Baptist | Here John’s disciples use the term **Baptist** as a title to identify the man named John who had sent them. The term means “one who baptizes.” Because the word “Baptist” is associated with a group of churches in many parts of the world, if your readers would misunderstand this, you could use a different form of the word as a title, as UST does. Alternatively, you could use a phrase. Alternate translation: “John the Baptizer” or “John, the one who baptizes” (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1102 | LUK | 7 | 20 | l367 | λέγων | 1 | to say | Alternate translation: “to ask” | |
| 1103 | LUK | 7 | 20 | l368 | figs-you | σὺ | 1 | you | Since this question is for Jesus alone, **you** is singular. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 1104 | LUK | 7 | 20 | l369 | figs-explicit | ὁ ἐρχόμενος | 1 | the one who is coming | This expression means “the Messiah.” If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1105 | LUK | 7 | 21 | ys1b | figs-idiom | ἐν ἐκείνῃ τῇ ὥρᾳ | 1 | In that hour | Here Luke uses the term **hour** figuratively to refer to a specific time. Alternate translation: “At that time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1106 | LUK | 7 | 21 | a7sm | figs-ellipsis | ἐθεράπευσεν πολλοὺς ἀπὸ νόσων, καὶ μαστίγων, καὶ πνευμάτων πονηρῶν | 1 | healed many from sicknesses and afflictions and evil spirits | Here Luke is telling the story in a compressed way, and he does not distinguish clearly between healing of sickness and deliverance from evil spirits. If it would be helpful to your readers, you could make that distinction more explicitly. Alternate translation: “he healed many people of sicknesses that they were suffering from, and he drove evil spirits out of many people” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1107 | LUK | 7 | 21 | l370 | figs-hendiadys | νόσων, καὶ μαστίγων | 1 | sicknesses and afflictions | The phrase **sicknesses and afflictions** expresses a single idea by using two words connected with **and.** The word **afflictions** describes the effect of the **sicknesses** on the people who had them. If your readers would misunderstand this, you could express the meaning with an equivalent phrase. Alternate translation: “sicknesses that they were suffering from” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 1108 | LUK | 7 | 21 | l371 | τυφλοῖς πολλοῖς ἐχαρίσατο βλέπειν | 1 | to many blind people he granted to see | Alternate translation: “he enabled many blind people to see again” | |
| 1109 | LUK | 7 | 22 | lcm2 | figs-hendiadys | ἀποκριθεὶς εἶπεν αὐτοῖς | 1 | answering he said to them | Together the words **answering** and **said** mean that after healing and delivering many people, Jesus responded to the question that John’s messengers had asked him. Alternate translation: “Jesus responded to the messengers whom John had sent” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 1110 | LUK | 7 | 22 | l372 | figs-youdual | πορευθέντες…εἴδετε | 1 | you have gone … you have seen | Since Jesus is speaking to two men, **you** would be dual, if your language uses that form. Otherwise, the word would be plural. (See: [[rc://en/ta/man/translate/figs-youdual]]) |
| 1111 | LUK | 7 | 22 | fvz7 | figs-activepassive | λεπροὶ καθαρίζονται…νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται | 1 | lepers are being cleansed … the dead are being raised back to life, the poor are being told the gospel | If your readers would misunderstand this, you could express all of these things with active forms. Alternate translation: “people who had leprosy no longer have that disease … people who were dead are coming back to life, poor people are hearing the good news” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1112 | LUK | 7 | 22 | l373 | figs-explicit | λεπροὶ καθαρίζονται | 1 | lepers are being cleansed | As in [5:12](../05/12.md), since the lepers were unclean because of their leprosy, the implication is that Jesus healed them from the disease. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “people who had leprosy no longer have that disease” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1113 | LUK | 7 | 22 | qbe3 | figs-nominaladj | κωφοὶ…νεκροὶ…πτωχοὶ | 1 | the deaf … the dead … the poor | Luke is using these adjectives as nouns. If your language does not use adjectives that way, you can translate them with noun phrases. Alternate translation: “people who were deaf … people who were dead … poor people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 1114 | LUK | 7 | 23 | y4px | figs-activepassive | μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί | 1 | blessed is anyone who is not offended by me | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “God will bless the person who always continues to trust me” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1115 | LUK | 7 | 23 | i7zh | figs-litotes | μὴ σκανδαλισθῇ ἐν ἐμοί | 1 | who is not offended by me | Here Jesus is using a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “who continues to trust me” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 1116 | LUK | 7 | 24 | abcd | writing-pronouns | ἤρξατο λέγειν | 1 | he began to say | Here the pronoun **he** refers to Jesus. Alternate translation: “Jesus began to say” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1117 | LUK | 7 | 24 | h9dw | figs-rquestion | τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι? κάλαμον ὑπὸ ἀνέμου σαλευόμενον? | 1 | What did you go out into the desert to see? A reed shaken by the wind? | Jesus is using these questions as a teaching tool. If it would be helpful to your readers, you could show that consequently he expects a negative answer. You could also translate these words as a statement. Alternate translation: “Did you go out into the desert just to see a reed that the wind was shaking? Of course not!” or “Surely you did not go out into the desert just to see a reed that the wind was shaking.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1118 | LUK | 7 | 24 | l374 | figs-activepassive | κάλαμον ὑπὸ ἀνέμου σαλευόμενον | 1 | A reed shaken by the wind | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “A reed that the wind was shaking” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1119 | LUK | 7 | 24 | gbv9 | figs-explicit | κάλαμον ὑπὸ ἀνέμου σαλευόμενον | 1 | A reed shaken by the wind | The implication seems to be that a reed swaying in the breeze by the banks of the Jordan River is a commonplace sight that no one would make a trip out into the desert just to see. Alternate translation: “An ordinary thing such as a reed that the wind was shaking” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1120 | LUK | 7 | 25 | tcp3 | figs-rquestion | ἀλλὰ τί ἐξήλθατε ἰδεῖν? ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον? | 1 | But what did you go out to see? A man dressed in soft clothes? | Jesus is using these questions as a teaching tool. If it would be helpful to your readers, you could show that consequently he expects a negative answer. You could also translate these words as a statement. Alternate translation: “Did you go out to see a man wearing splendid clothing? Of course not!” or “You certainly did not go out to see a man wearing splendid clothing.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1121 | LUK | 7 | 25 | a1wu | figs-explicit | ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον? | 1 | A man dressed in soft clothes? | Luke assumes that readers will know that John wore crude, rugged clothing. Like his residence in the desert, his clothing was a symbolic protest against the established order. As such, it would have been offensive rather than attractive. So no one would have gone out to see a person dressed that way. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “A man wearing splendid clothing? You would not have gone to hear John if that was what you wanted to see” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1122 | LUK | 7 | 25 | l375 | figs-explicit | ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον | 1 | dressed in soft clothes | The term **soft clothes** refers to luxurious clothes, since normal clothing was rough. Alternate translation: “wearing splendid clothing” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1123 | LUK | 7 | 25 | l376 | figs-activepassive | ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον | 1 | dressed in soft clothes | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “wearing splendid clothing” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1124 | LUK | 7 | 25 | l377 | figs-metaphor | ἰδοὺ | 1 | behold | Jesus uses the term **behold** to get the crowd to focus their attention on what he is about to say. Alternate translation: “Listen carefully now” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1125 | LUK | 7 | 25 | nn75 | figs-explicit | τοῖς βασιλείοις | 1 | king’s palaces | **Palaces** are large, elaborate houses where kings or queens would live. The implication is that a celebrity watcher might go to a palace to try to catch a glimpse of royalty. But certainly no one would go out into the desert to try to see someone famous. (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1126 | LUK | 7 | 26 | ym8l | figs-rquestion | ἀλλὰ τί ἐξήλθατε ἰδεῖν? προφήτην? | 1 | But what did you go out to see? A prophet? | Jesus is giving the answer to the repeated question that he has been using as a teaching tool. If it would be helpful to your readers, you could show that this time the question leads to a positive answer. You could also translate this as a statement. Alternate translation: “Did you go out to see a prophet? Yes, that was why!” or “You actually went out to see a prophet.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1127 | LUK | 7 | 26 | ix16 | ναί, λέγω ὑμῖν | 1 | Yes, I say to you | Jesus says this to emphasize the importance of what he will say next. Alternate translation: “Now listen carefully” | |
| 1128 | LUK | 7 | 26 | r7ud | figs-idiom | περισσότερον προφήτου | 1 | more than a prophet | This phrase is an idiom that means that John was indeed a prophet, but that he was even greater than a typical prophet. Alternate translation: “not just an ordinary prophet” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1129 | LUK | 7 | 27 | cg3r | figs-activepassive | οὗτός ἐστιν περὶ οὗ γέγραπται | 1 | This is he concerning whom it is written | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “This is the one about whom one of the prophets wrote” or “John is the one about whom the prophet Malachi wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1130 | LUK | 7 | 27 | wt2m | figs-metaphor | ἰδοὺ | 1 | Behold | God, speaking through the prophet Malachi, uses the term **behold** to emphasize the importance of what he is about to say. Alternate translation: “Now pay attention” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1131 | LUK | 7 | 27 | s8hg | figs-metaphor | πρὸ προσώπου σου | 1 | before your face | Here, **face** figuratively means the front of a person. Alternate translation, as in UST: “ahead of you” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1132 | LUK | 7 | 27 | cc5u | figs-you | σου…σου | 1 | your … you | The words **your** and **you** are singular in both cases because God is speaking to the Messiah individually in the quotation. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 1133 | LUK | 7 | 27 | l378 | figs-metaphor | ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου | 1 | who will prepare your way before you | As in [3:4](../03/04.md), to make a **way** or a road is a figurative expression that means to help people get ready for the coming of the Messiah. Alternate translation: “who will help people get ready for you to come” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1134 | LUK | 7 | 28 | yz6b | λέγω ὑμῖν | 1 | I say to you | Jesus uses this phrase to focus the crowd’s attention on what he will say next. Alternate translation: “Now listen carefully” | |
| 1135 | LUK | 7 | 28 | rr11 | figs-idiom | ἐν γεννητοῖς γυναικῶν | 1 | among those born of women | The phrase **those born of women** is an idiom that refers to all people. Alternate translation: “of all the people who have ever lived” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1136 | LUK | 7 | 28 | hfqf | figs-activepassive | ἐν γεννητοῖς γυναικῶν | 1 | among those born of women | If you would like to retain the idiom but your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “among those whom women have borne” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1137 | LUK | 7 | 28 | gfz7 | figs-litotes | μείζων…Ἰωάννου οὐδείς ἐστιν | 1 | no one is greater than John | Here Jesus is using a figure of speech that expresses a strong positive meaning by using a negative term together with a word that is the opposite of the intended meaning. Alternate translation: “John is the greatest” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
| 1138 | LUK | 7 | 28 | c33u | figs-nominaladj | ὁ…μικρότερος | 1 | the least | Jesus is using the adjective **least** as a noun in order to indicate a kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the least important person” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 1139 | LUK | 7 | 28 | l379 | figs-abstractnouns | ἐν τῇ Βασιλείᾳ τοῦ Θεοῦ | 1 | in the kingdom of God | See how you decided to translate the phrase **the kingdom of God** in [4:43](../04/43.md). If your readers would misunderstand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule.” Alternate translation: “whose life God is ruling” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1140 | LUK | 7 | 28 | r81b | figs-explicit | μείζων αὐτοῦ ἐστιν | 1 | is greater than he | The implication is that being part of the kingdom of God is greater than any human distinctive. So anyone who is part of God’s kingdom is greater than even John, whom Jesus said was the greatest person who had ever lived before the coming of the kingdom. Alternate translation: “is greater than John is because they are part of something greater than anything that is human” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1141 | LUK | 7 | 29 | idv8 | grammar-connect-logic-result | ἐδικαίωσαν τὸν Θεόν, βαπτισθέντες τὸ βάπτισμα Ἰωάννου | 1 | declared God to be righteous, having been baptized with the baptism of John | If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “because they had come to John for baptism, declared God to be righteous” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1142 | LUK | 7 | 29 | m5cn | figs-explicit | ἐδικαίωσαν τὸν Θεόν | 1 | declared God to be righteous | The implication is that the people agreed that God had been right to send John to tell them to repent of their sins. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “agreed that God had been right to send John to tell them to repent of their sins” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1143 | LUK | 7 | 29 | s9v6 | figs-activepassive | βαπτισθέντες τὸ βάπτισμα Ἰωάννου | 1 | having been baptized with the baptism of John | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “because they had come to John for baptism” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1144 | LUK | 7 | 30 | l380 | translate-unknown | νομικοὶ | 1 | lawyers | Here and elsewhere in the book, the term **lawyers** does not mean people who would represent clients and argue cases in court or draw up legal documents. Rather, it refers to experts in the law of Moses and its application to various situations. Alternate translation: “experts in the Jewish law” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1145 | LUK | 7 | 30 | v8f5 | grammar-connect-logic-result | τὴν βουλὴν τοῦ Θεοῦ ἠθέτησαν εἰς ἑαυτούς, μὴ βαπτισθέντες ὑπ’ αὐτοῦ | 1 | rejected the purpose of God for themselves, not having been baptized by him | If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “because they had not come to John for baptism, rejected what God wanted them to do” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1146 | LUK | 7 | 30 | wqc3 | figs-activepassive | μὴ βαπτισθέντες ὑπ’ αὐτοῦ | 1 | not having been baptized by him | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “because John had not baptized them” or “because they had not come to John for baptism” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1147 | LUK | 7 | 31 | cs1j | figs-rquestion | τίνι οὖν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, καὶ τίνι εἰσὶν ὅμοιοι? | 1 | To what, then, will I compare the men of this generation? And what are they like? | Jesus is using these questions as a teaching tool, to introduce a comparison. If your readers would misunderstand this, you could translate them as statements. Alternate translation: “This is what I compare the people of this time to. This is what they are like” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1148 | LUK | 7 | 31 | ix8z | figs-parallelism | τίνι οὖν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, καὶ τίνι εἰσὶν ὅμοιοι? | 1 | To what, then, will I compare the men of this generation? And what are they like? | These two phrases mean the same thing. Jesus is using repetition for emphasis and to capture the interest of his listeners. You do not need to put both phrases in your translation if that might be confusing for your readers. Alternate translation: “What should I compare the people of this time to?” or “This is what I compare the people of this time to” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 1149 | LUK | 7 | 31 | ec4k | figs-gendernotations | τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης | 1 | the men of this generation | Jesus is using the term **men** in a generic sense that includes all people. Alternate translation: “the people of this generation” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
| 1150 | LUK | 7 | 32 | n8yp | figs-simile | ὅμοιοί εἰσιν | 1 | They are like | These words are the beginning of Jesus’ comparison. His opponents complain about John being too austere, and they complain about him not being austere enough, just like children who complain when other children don’t dance with them, and then complain again when they don’t cry with them. Since Jesus explains this comparison in the next two verses, you do not need to explain it here in your translation. (See: [[rc://en/ta/man/translate/figs-simile]]) |
| 1151 | LUK | 7 | 32 | f7hg | translate-unknown | ἀγορᾷ | 1 | marketplace | This means a large, open-air area where people come to sell their goods. (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1152 | LUK | 7 | 32 | l381 | figs-metonymy | ηὐλήσαμεν ὑμῖν | 1 | We played a flute for you | The children are referring to the **flute** to indicate that they played a happy, upbeat tune, for which the **flute** was well suited. Alternate translation: “We played a happy tune for you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1153 | LUK | 7 | 32 | xgg9 | grammar-connect-logic-contrast | καὶ | 1 | and | The children are expressing a contrast between what they expected their playmates to do and what those playmates actually did. Alternate translation: “but” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 1154 | LUK | 7 | 32 | m2k3 | grammar-connect-logic-contrast | καὶ | 1 | and | Once again the children are expressing a contrast between what they expected their playmates to do and what those playmates actually did. Alternate translation: “but” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 1155 | LUK | 7 | 33 | kbc7 | figs-synecdoche | μὴ ἐσθίων ἄρτον | 1 | neither eating bread | This could mean one of two things. Either way, Jesus is using one kind of food, **bread**, figuratively to represent all kinds of food. (1) It could refer to the way that John lived on whatever he could find to eat in the desert. Alternate translation: “not eating regular food” (2) It could mean that John often went without eating as a devotional practice. Alternate translation: “frequently fasting” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 1156 | LUK | 7 | 33 | wka1 | figs-quotesinquotes | λέγετε, δαιμόνιον ἔχει | 1 | you say, ‘He has a demon’ | Luke is quoting Jesus, and Jesus is quoting what the Pharisees were saying about John. If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “you say that he has a demon” or “you accuse him of having a demon” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 1157 | LUK | 7 | 34 | k33e | figs-123person | ὁ Υἱὸς τοῦ Ἀνθρώπου | 1 | the Son of Man | Here Jesus is referring to himself in the third person. If your readers would misunderstand this, you could translate this in the first person. Alternate translation: “I, the Son of Man” (See: [[rc://en/ta/man/translate/figs-123person]]) |
| 1158 | LUK | 7 | 34 | l382 | figs-explicit | ὁ Υἱὸς τοῦ Ἀνθρώπου | 1 | the Son of Man | See how you translated this title in [5:24](../05/24.md). In this case the title highlights Jesus’ identification with humanity in the special role that God has given him. Alternate translation: “I, the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1159 | LUK | 7 | 34 | s1um | figs-quotesinquotes | λέγετε, ἰδοὺ, ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν | 1 | you say, ‘Behold, a man, a glutton and a drunkard, a friend of tax collectors and of sinners!’ | Luke is quoting Jesus, and Jesus is quoting what the Pharisees were saying about him. If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. Alternate translation: “you say that he eats and drinks too much and that he is a friend of tax collectors and sinners” or (if you used the first person for the title “Son of Man”) “you say that I eat and drink too much and that I am a friend of tax collectors and sinners” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 1160 | LUK | 7 | 34 | l383 | figs-metaphor | ἰδοὺ | 1 | Behold | **Behold** focuses the attention of the listener on what the speaker is about to say. Alternate translation: “Now this is” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1161 | LUK | 7 | 34 | am9s | ἄνθρωπος φάγος | 1 | a man, a glutton | Alternate translation: “a man who is a glutton” or “a man who eats too much” | |
| 1162 | LUK | 7 | 34 | chu4 | ἄνθρωπος…οἰνοπότης | 1 | a man, … a drunkard | Alternate translation: “a man who is a drunkard” or “a man who drinks too much alcohol” | |
| 1163 | LUK | 7 | 35 | ba4g | writing-proverbs | ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς | 1 | wisdom is justified by all her children | This appears to be a proverb, a short popular saying of the culture, that Jesus applied to this situation. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the saying is true that wisdom is justified by all her children” (See: [[rc://en/ta/man/translate/writing-proverbs]]) |
| 1164 | LUK | 7 | 35 | l384 | figs-idiom | ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς | 1 | wisdom is justified by all her children | This proverb likely uses a Hebrew idiom in which the “sons” or **children** of a thing share its qualities. Alternate translation: “wisdom is justified by people who are wise themselves” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1165 | LUK | 7 | 35 | l385 | figs-activepassive | ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς | 1 | wisdom is justified by all her children | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “wise people recognize when someone else is following a wise course” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1166 | LUK | 7 | 36 | fd2c | writing-newevent | ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων, ἵνα φάγῃ μετ’ αὐτοῦ | 1 | Then one of the Pharisees requested him to eat with him | This phrase introduces a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 1167 | LUK | 7 | 36 | lhd4 | writing-participants | τις…τῶν Φαρισαίων | 1 | one of the Pharisees | This phrase also introduces the Pharisee into the story. In [7:40](../07/40.md), Jesus addresses him as Simon. If it would be helpful to your readers, you could give his name here, as UST does. Alternate translation: “a Pharisee named Simon” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 1168 | LUK | 7 | 36 | dy31 | translate-unknown | κατεκλίθη | 1 | he reclined to eat | See how you translated this in [5:29](../05/29.md). It was the custom in this culture for dinner guests to eat while lying comfortably around the table on banqueting couches. Alternate translation: “he took his place at the table” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1169 | LUK | 7 | 37 | l386 | figs-metaphor | ἰδοὺ | 1 | behold | Luke uses the term **behold** to calls the reader’s attention to what he is about to say. Your language may have a similar expression that you can use here. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1170 | LUK | 7 | 37 | a9iu | writing-participants | γυνὴ ἥτις ἦν ἐν τῇ πόλει | 1 | there was a woman in the city | Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you can use it here in your translation. Alternate translation: “there was woman who lived in that city” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 1171 | LUK | 7 | 37 | x4sk | figs-explicit | ἁμαρτωλός | 1 | who was a sinner | Luke is speaking from the perspective of the Pharisee when he says that the woman was a **sinner**. Since the Pharisee would likely not have known her personally, this is an implicit reference to her reputation. She may have been a prostitute, as UST suggests. Alternate translation: “who had a reputation for living a sinful life” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1172 | LUK | 7 | 37 | l387 | figs-explicit | κομίσασα | 1 | she brought | In this culture, if people wanted to hear what someone’s special dinner guest had to say, they were allowed to come and stand around the walls of the banqueting hall and listen, even if they had not been invited to share in the meal. And so this woman was allowed to enter and listen to Jesus. If it would be helpful to your readers, you could indicate that specifically. Alternate translation: “she came into the banquet hall as a visitor, bringing” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1173 | LUK | 7 | 37 | apx8 | translate-unknown | ἀλάβαστρον | 1 | an alabaster jar | The word **alabaster** is the name of a soft, white stone. People stored precious and valuable items in jars made from alabaster. Alternate translation: “a jar made of soft, white stone” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1174 | LUK | 7 | 37 | a954 | translate-unknown | μύρου | 1 | of perfumed oil | This oil had fragrant additives. To make a nice smell, people would rub the oil on themselves or sprinkle their clothing with it. Alternate translation: “that contained oil with perfume in it” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1175 | LUK | 7 | 38 | v5xh | figs-explicitinfo | ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς | 1 | with the hair of her head | In your language, it might seem that this phrase expresses unnecessary extra information. If so, you can abbreviate it. Alternate translation: “with her hair” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) |
| 1176 | LUK | 7 | 38 | i93v | ἤλειφεν τῷ μύρῳ | 1 | anointing them with the perfumed oil | Alternate translation: “pouring perfume on them” | |
| 1177 | LUK | 7 | 39 | u455 | figs-quotemarks | εἶπεν ἐν ἑαυτῷ λέγων | 1 | he said to himself, saying | As noted in [3:10](../03/10.md), Luke often uses the word **saying** to introduce a quotation. Particularly in cases like this one, if you indicate the quotation in some other way, such as with quotation marks, you do not need to represent this word in your translation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
| 1178 | LUK | 7 | 39 | xc9v | grammar-connect-condition-contrary | οὗτος εἰ ἦν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ, ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν | 1 | If this man were a prophet, he would know who and of what type the woman is who is touching him, that she is a sinner | This Pharisee is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has concluded that Jesus must not be a prophet, because he allowed this sinful woman to touch him, and a prophet would have known she was sinful and not allowed that. Alternate translation: “Jesus must not be a prophet, because if he were, he would know that the woman who is touching him is a sinner” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) |
| 1179 | LUK | 7 | 39 | tbq3 | figs-explicit | τίς καὶ ποταπὴ ἡ γυνὴ, ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν | 1 | who and of what type the woman is who is touching him, that she is a sinner | Simon assumed that a prophet would never allow a sinner to touch him. If it would be helpful to your readers, you could state his assumption explicitly. Alternate translation: “that this woman is a sinner, and he would not allow her to touch him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1180 | LUK | 7 | 40 | l388 | figs-hendiadys | ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν | 1 | answering Jesus said to him | Together the words **answering** and **said** mean that Jesus responded to what the Pharisee was thinking. Alternate translation: “Jesus responded to him” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 1181 | LUK | 7 | 40 | u3cg | translate-names | Σίμων | 1 | Simon | This was the name of the Pharisee who invited Jesus into his home. This was not Simon Peter. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1182 | LUK | 7 | 40 | l389 | ὁ δέ, Διδάσκαλε, εἰπέ, φησίν | 1 | And he says, “Say it, Teacher!” | To call attention to a development in the story, Luke uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “And he said, ‘Say it, Teacher!’” | |
| 1183 | LUK | 7 | 40 | l390 | figs-imperative | Διδάσκαλε, εἰπέ | 1 | Say it, Teacher! | Simon is inviting Jesus to speak, not ordering him to speak. If it would be helpful to your readers, you could translate his words as more of an invitation. You could also translate them as a question, as UST does. Alternate translation: “Go ahead and say it.” (See: [[rc://en/ta/man/translate/figs-imperative]]) |
| 1184 | LUK | 7 | 40 | l391 | Διδάσκαλε | 1 | Teacher | This was a respectful title. You can translate it with an equivalent term that your language and culture would use. | |
| 1185 | LUK | 7 | 41 | sv92 | figs-parables | δύο χρεοφιλέται ἦσαν: δανιστῇ τινι | 1 | There were two debtors | To help Simon the Pharisee understand what he wants to teach him, Jesus tells him a story. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Then Jesus told him this story to help him understand. ‘There were two debtors’” (See: [[rc://en/ta/man/translate/figs-parables]]) |
| 1186 | LUK | 7 | 41 | fcq6 | δύο χρεοφιλέται ἦσαν: δανιστῇ τινι | 1 | There were two debtors to a certain moneylender | Alternate translation: “Two different people owed money to the same moneylender” | |
| 1187 | LUK | 7 | 41 | snz6 | translate-bmoney | δηνάρια πεντακόσια | 1 | 500 denarii | The word **denarii** is the plural of “denarius.” A denarius was a silver coin equivalent to a day’s wage. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. Alternate translation: “500 silver coins” or “an amount equivalent to a year and a half’s wages” (See: [[rc://en/ta/man/translate/translate-bmoney]]) |
| 1188 | LUK | 7 | 41 | i92j | translate-bmoney | ὁ δὲ ἕτερος πεντήκοντα | 1 | and the other 50 | Alternate translation: “the other person owed 50 silver coins” or “the other person owed an amount equal to 50 days’ wages” (See: [[rc://en/ta/man/translate/translate-bmoney]]) |
| 1189 | LUK | 7 | 42 | l392 | figs-ellipsis | μὴ ἐχόντων αὐτῶν ἀποδοῦναι | 1 | When they did not have to repay | Jesus is leaving out some of the words that a sentence would need in many languages in order to be complete. He is not saying that the men no longer needed to repay these debts. Rather, he is saying that they did not have enough money to repay the lender what they owed him. Alternate translation: “When they were not able to repay their debts” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1190 | LUK | 7 | 42 | lbq6 | figs-idiom | ἀμφοτέροις ἐχαρίσατο | 1 | he forgave them both | This does not mean literally that the lender decided he would not hold their failure to repay against them. Rather, it is an idiom that means that he told them they did not have to repay the money. Alternate translation: “he canceled both of their debts” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1191 | LUK | 7 | 43 | l393 | figs-hendiadys | ἀποκριθεὶς Σίμων εἶπεν | 1 | Simon answering said | Together the words **answering** and **said** mean that Simon responded to the question that Jesus asked him. Alternate translation: “Simon responded” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 1192 | LUK | 7 | 43 | l394 | figs-ellipsis | ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο | 1 | I suppose that the one to whom he forgave the most | Simon leaves out some of the words that a sentence would need in many languages in order to be complete. Alternate translation: “I suppose that the one to whom he forgave the most will love him the most” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1193 | LUK | 7 | 43 | uyj6 | ὑπολαμβάνω | 1 | I suppose | Simon was cautious about his answer. Alternate translation: “Probably” | |
| 1194 | LUK | 7 | 43 | zqz4 | ὀρθῶς ἔκρινας | 1 | You have judged correctly | Alternate translation: “You are right” | |
| 1195 | LUK | 7 | 44 | s7g6 | translate-symaction | στραφεὶς πρὸς τὴν γυναῖκα | 1 | he turned to the woman | Jesus **turned to the woman** in order to direct Simon’s attention to her. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Jesus turned to the woman so that Simon would look at her” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
| 1196 | LUK | 7 | 44 | l395 | figs-rquestion | βλέπεις ταύτην τὴν γυναῖκα? | 1 | Do you see this woman? | Jesus does not expect Simon to tell him whether he can **see** the **woman**. Rather, he is using the question as a teaching tool, to focus Simon’s attention on her as an example of showing love and gratitude. If your readers would misunderstand this, you could translate Jesus’ words as a statement. Alternate translation: “I want you to consider this woman.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1197 | LUK | 7 | 44 | mw7d | figs-explicit | ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας | 1 | You did not give me water for my feet | It was a basic responsibility of a host to provide **water** and a towel for guests to wash and dry their **feet** after walking on dusty roads. Alternate translation: “You did not provide me with anything to wash my feet, as a considerate host would have done” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1198 | LUK | 7 | 44 | mw58 | grammar-connect-logic-contrast | οὐκ ἔδωκας; αὕτη δὲ | 1 | You did not give … but she | In this verse and the next two verses, Jesus uses such phrases to contrast Simon’s lack of courtesy with the woman’s extreme actions of gratitude. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 1199 | LUK | 7 | 44 | am5z | figs-explicit | αὕτη…τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας | 1 | she has wet my feet with her tears | The woman used **her tears** in place of the missing water. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “she has wet my feet with her tears in place of the water you did not provide” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1200 | LUK | 7 | 44 | ld62 | figs-explicit | καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν | 1 | and wiped them with her hair | The woman used **her hair** in place of the missing towel. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “and she has dried my feet with her hair in place of the towel you did not provide” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1201 | LUK | 7 | 45 | xj92 | figs-explicit | φίλημά μοι οὐκ ἔδωκας | 1 | You did not give me a kiss | It was customary in this culture for a host to greet a guest with a **kiss** on the cheek. Simon did not do this for Jesus. Alternate translation: “You did not greet me with a kiss on the cheek, as a welcoming host would have done” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1202 | LUK | 7 | 45 | r2jj | figs-doublenegatives | οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας | 1 | has not stopped kissing my feet | If your readers would misunderstand this, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **stopped**. Alternate translation: “has continued to kiss my feet” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 1203 | LUK | 7 | 45 | u3er | translate-symaction | οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας | 1 | has not stopped kissing my feet | The woman kissed the **feet** of Jesus, rather than his cheek, as a sign of extreme repentance and humility. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “has continued to kiss my feet to show her repentance and humility” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
| 1204 | LUK | 7 | 46 | j8wj | grammar-connect-logic-contrast | οὐκ ἤλειψας; αὕτη δὲ | 1 | You did not anoint … but she | Jesus continues to contrast Simon’s poor hospitality with the actions of the woman. (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
| 1205 | LUK | 7 | 46 | le9a | figs-explicit | ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας | 1 | You did not anoint my head with oil | It was the custom in this culture to welcome an honored guest by pouring refreshing olive **oil** on his **head**. Alternate translation: “You did not welcome me by pouring oil on my head” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1206 | LUK | 7 | 46 | g6va | translate-symaction | ἤλειψεν τοὺς πόδας μου | 1 | has anointed my feet | The woman greatly honored Jesus by doing this. She demonstrated humility and expressed her own sense of unworthiness by anointing his **feet** instead of his head. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “has anointed my feet to show her humility” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
| 1207 | LUK | 7 | 47 | kwc5 | λέγω σοι | 1 | I say to you | This phrase emphasizes the importance of the statement that follows. Alternate translation: “pay attention to this” | |
| 1208 | LUK | 7 | 47 | clu2 | figs-activepassive | ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί | 1 | her sins, which were many, have been forgiven | If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “God has forgiven her many sins” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1209 | LUK | 7 | 47 | l396 | figs-explicit | ὅτι ἠγάπησεν πολύ | 1 | for she loved much | The implication is that her display of love was the evidence that her sins were forgiven. If it would be helpful to your readers, you could state that explicitly. It may be helpful to begin a new sentence here. Alternate translation: “We can tell this because she has shown that she greatly loves the one who forgave her” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1210 | LUK | 7 | 47 | jql4 | ὅτι ἠγάπησεν πολύ | 1 | for she loved much | Your language may require you to state the object of **loved**. Alternate translation: “because she greatly loves the one who forgave her” | |
| 1211 | LUK | 7 | 47 | qd9q | figs-explicit | ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ | 1 | the one to whom little is forgiven loves little | In this sentence Jesus states a general principle. However, he is saying implicitly that Simon specifically has shown very little love for him. A further implication is that **one to whom little is forgiven** is actually someone who thinks he is better than others and mistakenly thinks he does not need to be forgiven for very much. Alternate translation: “a person like you who thinks that God has only had to forgive him for a few things does not show much love” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1212 | LUK | 7 | 47 | l397 | figs-activepassive | ᾧ…ὀλίγον ἀφίεται | 1 | the one to whom little is forgiven | If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “the person who thinks that God has only had to forgive him for a few things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1213 | LUK | 7 | 48 | c7hj | writing-pronouns | εἶπεν δὲ αὐτῇ | 1 | Then he said to her | The pronoun **he** refers to Jesus, not to Simon. The word **her** refers to the woman. Alternate translation: “Then Jesus said to the woman” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1214 | LUK | 7 | 48 | lq5v | figs-activepassive | ἀφέωνταί σου αἱ ἁμαρτίαι | 1 | Your sins are forgiven | If your readers would misunderstand this, you could express this with an active form, and you could state who has done the action. Alternate translation: “I have forgiven your sins” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1215 | LUK | 7 | 49 | enw4 | συνανακείμενοι | 1 | reclining with him to eat | Alternate translation: “who were eating together with him” | |
| 1216 | LUK | 7 | 49 | ie4z | figs-rquestion | τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν? | 1 | Who is this who even forgives sins? | The religious leaders knew that only God could forgive sins. They did not believe that Jesus was God. So they are using the question form to make an accusation. Alternate translation: “This man is not God, so he cannot forgive sins!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1217 | LUK | 7 | 50 | lje8 | figs-abstractnouns | ἡ πίστις σου σέσωκέν σε | 1 | Your faith has saved you | If your readers would misunderstand the abstract noun **faith**, you could express the idea behind it with a verb such as “trust.” Alternate translation: “you have trusted in God, and God has saved you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1218 | LUK | 7 | 50 | l398 | figs-personification | ἡ πίστις σου σέσωκέν σε | 1 | Your faith has saved you | Jesus speaks figuratively of the woman’s **faith** as if it had actively **saved** her. He means that it provided the conditions for her to receive salvation from God. Alternate translation: “you have trusted in God, and God has saved you” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1219 | LUK | 7 | 50 | sp2u | figs-explicit | πορεύου εἰς εἰρήνην | 1 | Go in peace | This was a way of saying goodbye while giving a blessing at the same time. It also reassured the woman, despite the disapproval of the religious leaders. Alternate translation: “May God give you peace as you go” or “You may go now, and do not worry about your sins anymore” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1220 | LUK | 8 | intro | ba3i | 0 | # Luke 8 General Notes<br><br>## Structure and formatting<br><br>1. Jesus teaches the crowds with parables (8:1-21)<br>2. Jesus calms a storm on the Sea of Galilee (8:22-25)<br>3. Jesus drives out many demons from a man (8:26-39)<br>4. Jesus heals a woman and restores a dead girl to life (8:40-55)<br><br>## Special concepts in this chapter<br><br>### Miracles<br><br>In this chapter, Jesus makes a storm stop by speaking to it, he makes a dead girl alive by speaking to her, and he makes evil spirits leave a man by speaking to them. (See: [[rc://en/tw/dict/bible/kt/miracle]])<br><br>## Important figures of speech in this chapter<br><br>### Parables<br><br>Parables were short stories that Jesus told so that people who wanted to believe in him could easily understand the lesson he was trying to teach them. But people who did not want to believe in him would not be able to understand the message (Luke 8:4-15).<br><br>## Other possible translation difficulties in this chapter<br><br>### Brothers and sisters<br><br>Most people use the terms “brother” and “sister” for those who have the same parents as they do. They think of them as some of the most important people in their lives. Some people also call those with the same grandparents “brother” and “sister.” In this chapter, Jesus says that the most important people to him are those who obey his Father in heaven. (See: [[rc://en/tw/dict/bible/kt/brother]])<br><br>## Important textual issues in this chapter<br><br>### “having spent all her living on doctors”<br><br>In [8:43](../08/43.md), some ancient manuscripts of the Bible have the phrase “having spent all her living on doctors,” but other manuscripts do not. ULT includes the phrase in its text, but it mentions in a footnote that scholars are divided as to whether it was an original part of the book of Luke. If a translation of the Bible exists in your region, you may wish to include the phrase if it does, but leave it out if it does not include it. If a translation of the Bible does not exist in your region, you may wish to follow the example of ULT. (See: [[rc://en/ta/man/translate/translate-textvariants]]) | |||
| 1221 | LUK | 8 | 1 | i6mi | writing-newevent | καὶ ἐγένετο | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 1222 | LUK | 8 | 1 | l399 | figs-idiom | κατὰ πόλιν καὶ κώμην | 1 | through city and village | This is an idiom. Alternate translation: “around to different cities and villages” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1223 | LUK | 8 | 1 | l401 | figs-abstractnouns | τὴν Βασιλείαν τοῦ Θεοῦ | 1 | the kingdom of God | See how you decided to translate this phrase in [4:43](../04/43.md). If your readers would misunderstand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule.” Alternate translation: “how God would rule” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1224 | LUK | 8 | 1 | l402 | figs-nominaladj | οἱ δώδεκα | 1 | the Twelve | Luke is using the adjective **Twelve** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “his 12 apostles” or “the 12 men whom he had appointed to be apostles” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
| 1225 | LUK | 8 | 1 | l403 | translate-names | οἱ δώδεκα | 1 | the Twelve | Alternatively, even if your language does not ordinarily use adjectives as nouns, you may be able to do that in this case, since this is a title by which the apostles were known. Even though it is a number, if you translate it as a title, as ULT does, follow the conventions for titles in your language. For example, capitalize main words and write out numbers rather than use digits. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1226 | LUK | 8 | 2 | g99l | figs-activepassive | αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν | 1 | who had been healed from evil spirits and diseases | If your language does not use this passive form, you can state this in active form. Alternate translation: “whom Jesus had set free from evil spirits and healed of diseases” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1227 | LUK | 8 | 2 | jq4g | translate-names | Μαρία ἡ καλουμένη Μαγδαληνή | 1 | Mary who was called Magdalene | **Mary** is the name of a woman, and **Magdalene** is a distinguishing term that most likely means that she came from the town of Magdala. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1228 | LUK | 8 | 2 | n4x6 | figs-activepassive | Μαρία ἡ καλουμένη Μαγδαληνή | 1 | Mary who was called Magdalene | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “Mary, who people called Magdalene” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1229 | LUK | 8 | 2 | l404 | figs-explicit | ἀφ’ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει | 1 | from whom seven demons had gone out | The **demons** did not go **out** on their own. It may be helpful to say explicitly that Jesus drove them out. Alternate translation: “from whom Jesus had driven out seven demons” or “whom Jesus had set free from seven demons” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1230 | LUK | 8 | 3 | tfz5 | translate-names | Ἰωάννα…Σουσάννα | 1 | Joanna … Susanna | These are the names of two women. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1231 | LUK | 8 | 3 | w9kl | translate-names | Χουζᾶ…Ἡρῴδου | 1 | Chuza … Herod | These are the names of two men. See how you translated the name Herod in [1:5](../01/05.md). (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1232 | LUK | 8 | 3 | l405 | ἐπιτρόπου Ἡρῴδου | 1 | Herod’s manager | Alternate translation: “the man who managed King Herod’s household affairs” | |
| 1233 | LUK | 8 | 3 | k9m5 | figs-idiom | διηκόνουν αὐτοῖς | 1 | serving them out of their possessions | This is an idiom. Alternate translation: “were personally providing what Jesus and his 12 apostles needed” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1234 | LUK | 8 | 4 | r1qk | writing-pronouns | ἐπιπορευομένων πρὸς αὐτὸν | 1 | coming to him | Here the pronoun **him** refers to Jesus. Alternate translation: “coming to Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1235 | LUK | 8 | 4 | l406 | figs-idiom | κατὰ πόλιν | 1 | by city | This is an idiom. Alternate translation: “from different towns” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1236 | LUK | 8 | 4 | l407 | figs-parables | εἶπεν διὰ παραβολῆς | 1 | he spoke in a parable | This means that Jesus told a brief story to teach something true in an understandable and memorable way. Alternate translation: “he told them this story to help them understand God’s ways better” (See: [[rc://en/ta/man/translate/figs-parables]]) |
| 1237 | LUK | 8 | 5 | ndc3 | ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ | 1 | The sower went out to sow his seed | Use either the singular or the plural to translate **seed** in this story, whichever would be more natural in your language. Alternate translation: “A farmer went out to scatter some seed in a field” or “A farmer went out to scatter some seeds in a field” | |
| 1238 | LUK | 8 | 5 | cv1h | ὃ μὲν ἔπεσεν | 1 | some fell | Alternate translation: “some of the seed fell” or “some of the seeds fell” | |
| 1239 | LUK | 8 | 5 | a5mz | figs-activepassive | κατεπατήθη | 1 | it was trampled underfoot | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “people walked on it” or “people walked on them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1240 | LUK | 8 | 5 | n8bw | figs-explicitinfo | τὰ πετεινὰ τοῦ οὐρανοῦ | 1 | the birds of the sky | In your language, it might seem that this phrase expresses unnecessary extra information. If so, you could abbreviate it. However, you could also use an action clause to keep the sense of **sky**. Alternate translation: “birds” or “birds flew down and” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) |
| 1241 | LUK | 8 | 5 | lt8n | κατέφαγεν αὐτό | 1 | devoured it | Alternate translation: “ate it all” or “ate them all” | |
| 1242 | LUK | 8 | 6 | k6a4 | ἐξηράνθη | 1 | it withered away | Continue to use either the singular or the plural, whichever would be more natural in your language. Alternate translation: “each plant dried out and shriveled up” or “the plants dried out and shriveled up” | |
| 1243 | LUK | 8 | 6 | ktz7 | διὰ τὸ μὴ ἔχειν ἰκμάδα | 1 | because it had no moisture | Alternate translation: “because there was no water for it in the rock” or “because there was no water for them in the rock” | |
| 1244 | LUK | 8 | 7 | xzq2 | ἀπέπνιξαν αὐτό | 1 | choked it | The thorn plants took all the nutrients, water, and sunlight, so the farmer’s plants could not grow well. Continue to use either the singular or the plural, whichever would be more natural in your language. Alternate translation: “crowded it out” or “crowded them out” or “kept it from growing well” or “kept them from growing well” | |
| 1245 | LUK | 8 | 8 | q12t | ἐποίησεν καρπὸν ἑκατονταπλασίονα | 1 | it produced fruit a hundred times greater | Here the word translated **fruit** has the specific sense of “a crop.” Since the farmer is sowing wheat seeds, this crop would be more seeds. Alternate translation: “it produced a hundred times as much seed as had landed in this soil” or “they produced a hundred times as many seeds as had landed in this soil” | |
| 1246 | LUK | 8 | 8 | b92z | figs-metonymy | ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω | 1 | The one who has ears to hear, let him hear | Jesus uses this phrase to emphasize that what he has just said is important and that it may take some effort to understand and put into practice. The phrase **ears to hear** figuratively represents the willingness to understand and obey by association with the part of the body by which his listeners would have been taking in his teaching. Alternate translation: “If anyone is willing to understand, let him understand and obey” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1247 | LUK | 8 | 8 | l408 | figs-123person | ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω | 1 | The one who has ears to hear, let him hear | Since Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to listen, then listen” or “If you are willing to understand, then understand and obey” (See: [[rc://en/ta/man/translate/figs-123person]]) |
| 1248 | LUK | 8 | 8 | l409 | figs-you | ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω | 1 | The one who has ears to hear, let him hear | If you choose to translate this in the second person, **you** would be plural, since Jesus is speaking to the crowd. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 1249 | LUK | 8 | 9 | l410 | τίς αὕτη εἴη ἡ παραβολή | 1 | What is this parable? | Alternate translation: “What does this story mean?” | |
| 1250 | LUK | 8 | 10 | je1f | figs-activepassive | ὑμῖν δέδοται γνῶναι | 1 | To you has been granted to know | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation: “God has allowed you to understand” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1251 | LUK | 8 | 10 | s7xp | τὰ μυστήρια τῆς Βασιλείας τοῦ Θεοῦ | 1 | the mysteries of the kingdom of God | These are spiritual truths that people had not previously understood. Jesus is now revealing them. Alternate translation: “the secrets of the kingdom of God” | |
| 1252 | LUK | 8 | 10 | l411 | figs-abstractnouns | τῆς Βασιλείας τοῦ Θεοῦ | 1 | the kingdom of God | See how you decided to translate this phrase in [4:43](../04/43.md). If your readers would misunderstand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule.” Alternate translation: “of how God will rule” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 1253 | LUK | 8 | 10 | l6sk | figs-ellipsis | τοῖς δὲ λοιποῖς ἐν παραβολαῖς | 1 | but to the rest in parables | Jesus is leaving out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “but I speak in parables to the people who are not my disciples” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1254 | LUK | 8 | 10 | l412 | figs-quotesinquotes | ἵνα βλέποντες μὴ βλέπωσιν, καὶ ἀκούοντες μὴ συνιῶσιν | 1 | so that, ‘Seeing, they may not see; and hearing, they may not understand’ | Luke is quoting Jesus, and Jesus is quoting the prophet Isaiah. If your readers would misunderstand this, you could translate this so that there is not a quotation within a quotation. For clarity, you could also indicate the source of the words that Jesus is quoting. Alternate translation: “so that as the prophet Isaiah said, though they see, they will not perceive, and though they hear, they will not understand” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
| 1255 | LUK | 8 | 10 | xtu6 | βλέποντες μὴ βλέπωσιν | 1 | Seeing, they may not see | Some languages may need to state the object of the verb. Alternate translation: “though they see things, they will not understand them” or “though they see things happen, they will not understand what they mean” | |
| 1256 | LUK | 8 | 10 | k4es | ἀκούοντες μὴ συνιῶσιν | 1 | hearing, they may not understand | Some languages may need to state the object of the verb. Alternate translation: “though they hear instruction, they will not understand the truth” | |
| 1257 | LUK | 8 | 11 | vp8a | ἔστιν δὲ αὕτη ἡ παραβολή | 1 | the parable is this | Alternate translation: “this is what the story means” | |
| 1258 | LUK | 8 | 11 | hb1t | figs-metonymy | ὁ σπόρος ἐστὶν ὁ λόγος τοῦ Θεοῦ | 1 | The seed is the word of God | Jesus uses the term **word** figuratively to refer to the message from God that people share by using words. Alternate translation: “The seed represents the message from God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1259 | LUK | 8 | 12 | xsa7 | figs-metaphor | οἱ…παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες | 1 | the ones along the path are those who have heard | Jesus begins to explain the figurative meanings of the seeds that fell in different places. Alternate translation: “The seeds that fell along the path represent people who hear the message” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1260 | LUK | 8 | 12 | h969 | figs-metaphor | εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν | 1 | but then the devil comes and takes away the word from their hearts | The parable represented this figuratively as a bird snatching away seeds. Try to use words in your language that retain that image. Alternate translation: “but then the devil comes and snatches the message away from them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1261 | LUK | 8 | 12 | jb9t | figs-metaphor | εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν | 1 | but then the devil comes and takes away the word from their hearts | The word **hearts** figuratively represents the thoughts and emotions. Alternate translation: “the devil comes and keeps them from understanding and appreciating the message” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1262 | LUK | 8 | 12 | l413 | figs-explicit | εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν | 1 | but then the devil comes and takes away the word from their hearts | Based on the figurative meaning of the parable, the implication is that these people did not appreciate the message deeply, just as seeds could not go down deep into the hard-packed soil of the path. And so the devil would be able to break up their superficial awareness and concentration by distracting them with everyday concerns. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the devil distracts them and they forget about the message they heard” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1263 | LUK | 8 | 12 | l414 | figs-metonymy | τὸν λόγον | 1 | the word | Jesus is using the term **word** figuratively to refer to the message that people share by using words. Alternate translation: “the message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1264 | LUK | 8 | 12 | g7r7 | figs-activepassive | ἵνα μὴ πιστεύσαντες σωθῶσιν | 1 | so they may not believe and be saved | This phrase explains the devil’s purpose. If your readers would misunderstand this, you could express this with an active form, and you could state who would do the action. Alternate translation: “because the devil does not want them to trust in God so that God will save them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1265 | LUK | 8 | 13 | juq1 | figs-metaphor | οἱ δὲ ἐπὶ τῆς πέτρας, οἳ | 1 | And the ones on the rock are those | Jesus continues to explain the figurative meanings of the seeds that fell in different places. Alternate translation: “In the parable, the seeds that fell on the rocky soil represent people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1266 | LUK | 8 | 13 | ar4x | τῆς πέτρας | 1 | the rock | Alternate translation: “the rocky soil” or “the shallow soil above the rocky layer” | |
| 1267 | LUK | 8 | 13 | l415 | figs-metonymy | μετὰ χαρᾶς δέχονται τὸν λόγον | 1 | who … receive the word with joy | Jesus uses the term **word** figuratively to refer to the message that people share by using words. Alternate translation: “who … gladly believe the message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1268 | LUK | 8 | 13 | bm51 | ἐν καιρῷ πειρασμοῦ | 1 | in a time of testing | Alternate translation: “when they experience hardship” | |
| 1269 | LUK | 8 | 13 | e5rw | figs-metonymy | ἀφίστανται | 1 | they go away | Jesus is using the way such people **go away** from the community of believers to mean figuratively that they stop believing. Alternate translation: “they stop believing” or “they stop being disciples” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1270 | LUK | 8 | 14 | k4u4 | figs-metaphor | τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ | 1 | And the ones that fell among the thorns, these are the ones | Jesus continues to explain the figurative meanings of the seeds that fell in different places. Alternate translation: “In the parable, the seeds that fell among the thorns represent people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1271 | LUK | 8 | 14 | y3ue | figs-activepassive | ὑπὸ μεριμνῶν, καὶ πλούτου, καὶ ἡδονῶν τοῦ βίου…συνπνίγονται | 1 | they are choked by cares and riches and pleasures of this life | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the cares and riches and pleasures of this life choke them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1272 | LUK | 8 | 14 | uut6 | μεριμνῶν | 1 | cares | Alternate translation: “things that people worry about” | |
| 1273 | LUK | 8 | 14 | b384 | ἡδονῶν τοῦ βίου | 1 | pleasures of this life | Alternate translation: “the things in this life that people enjoy” | |
| 1274 | LUK | 8 | 14 | xhv7 | figs-metaphor | οὐ τελεσφοροῦσιν | 1 | they do not produce mature fruit | The phrase **mature fruit** figuratively means spiritual maturity that is evidenced by godly character and loving actions. Alternate translation: “they do not mature into people of godly character who act out of love” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1275 | LUK | 8 | 15 | m2hb | figs-metaphor | τὸ δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες | 1 | But the ones on the good soil, these are the ones | Jesus continues to explain the figurative meanings of the seeds that fell in different places. Alternate translation: “In the parable, the seeds that fell on the good soil represent people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1276 | LUK | 8 | 15 | l62d | figs-metonymy | ἀκούσαντες τὸν λόγον | 1 | having heard the word | Jesus uses the term **word** figuratively to refer to the message that people share by using words. Alternate translation: “when they hear the message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1277 | LUK | 8 | 15 | l416 | figs-doublet | ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ | 1 | with an honest and good heart | The terms **honest** and **good** mean similar things. Jesus uses the two terms together for emphasis and clarity. You do not need to repeat both words in your translation if that might be confusing for your readers. Alternate translation: “with genuine intentions” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 1278 | LUK | 8 | 15 | pbi7 | figs-metaphor | ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ | 1 | with an honest and good heart | In this expression, the **heart** figuratively represents the thoughts and emotions. Alternate translation: “with genuine intentions” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1279 | LUK | 8 | 15 | i51s | figs-metaphor | καρποφοροῦσιν ἐν ὑπομονῇ | 1 | bear fruit with endurance | Here, **fruit** figuratively means spiritual maturity that is evidenced by godly character and loving actions. Alternate translation: “because they persevere, they mature into people of godly character who act out of love” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1280 | LUK | 8 | 16 | n86n | figs-parables | οὐδεὶς δὲ λύχνον ἅψας | 1 | And no one lights a lamp | After Jesus finished explaining the story about the seeds, he gave his disciples another example to illustrate that God wants them to understand spiritual truths. If it would be helpful to your readers, you could express this explicitly in your translation. Alternate translation: “Then Jesus gave them another example. ‘No one lights a lamp’” (See: [[rc://en/ta/man/translate/figs-parables]]) |
| 1281 | LUK | 8 | 16 | l417 | figs-ellipsis | οἱ εἰσπορευόμενοι | 1 | those who enter | Jesus is leaving out some of the words that a sentence would ordinarily need in order to be complete. Alternate translation: “those who enter the room” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1282 | LUK | 8 | 17 | n5ca | figs-doublenegatives | οὐ…ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται | 1 | nothing is hidden that will not become visible | If your readers would misunderstand this, you could translate this double negative as a positive statement. Alternate translation: “everything that is hidden will become visible” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 1283 | LUK | 8 | 17 | iv9q | figs-doublenegatives | οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ | 1 | nor secret that will not be known and come into visibility | If your readers would misunderstand this, you could also translate this double negative as a positive statement. Alternate translation: “and everything that is secret will be known and become visible” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 1284 | LUK | 8 | 17 | l418 | figs-activepassive | οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ | 1 | nor secret that will not be known and come into visibility | If your readers would misunderstand this, you could express this with an active form, and you could state who will do the action. Alternate translation: “and God will reveal every secret and make it visible” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1285 | LUK | 8 | 17 | l419 | figs-doublet | οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ | 1 | nor secret that will not be known and come into visibility | The phrases **be known** and **come into visibility** mean similar things. Jesus is likely using repetition for emphasis. If your readers would misunderstand this, you could combine these phrases. Alternate translation: “and God will clearly reveal every secret” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 1286 | LUK | 8 | 18 | l420 | βλέπετε οὖν πῶς ἀκούετε | 1 | so be careful how you listen | The phrase **be careful** does not mean that listening is dangerous. Rather, it means that people should listen carefully, because, as Jesus has just said, God wants to reveal spiritual secrets. Alternate translation: “so make sure that you listen well” or “so listen carefully and reflect on what you hear” | |
| 1287 | LUK | 8 | 18 | l421 | figs-explicit | ὃς ἂν…ἔχῃ, δοθήσεται αὐτῷ | 1 | whoever has, it will be given to him | The implication in context is that the phrase **whoever has, it will be given to him** refers to understanding and believing. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “whoever seeks sincerely to understand will be given more understanding” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1288 | LUK | 8 | 18 | bq9f | figs-activepassive | ὃς ἂν…ἔχῃ, δοθήσεται αὐτῷ | 1 | whoever has, it will be given to him | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “whoever seeks sincerely to understand will understand better” or “God will give greater understanding to anyone who seeks sincerely to understand” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1289 | LUK | 8 | 18 | l422 | figs-explicit | καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ’ αὐτοῦ | 1 | whoever does not have, even what he thinks he has will be taken away from him | The implication once again is that the phrase **whoever does not have, even what he thinks he has will be taken away from him** refers to understanding and believing. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “But whoever does not have understanding, even what understanding he thinks he has will be taken away from him” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1290 | LUK | 8 | 18 | ihh9 | figs-activepassive | καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ’ αὐτοῦ | 1 | whoever does not have, even what he thinks he has will be taken away from him | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “whoever presumes that he already understands will understand less and less” or “God will not give greater understanding to anyone who presumes that he already understands” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1291 | LUK | 8 | 19 | l423 | grammar-connect-time-sequential | δὲ | 1 | Then | Luke uses **then** to introduce a new event and to indicate that it came after the event he has just described. (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
| 1292 | LUK | 8 | 19 | dw3m | translate-kinship | οἱ ἀδελφοὶ | 1 | his brothers | These were Jesus' younger brothers. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you can use it here. (See: [[rc://en/ta/man/translate/translate-kinship]]) |
| 1293 | LUK | 8 | 20 | wr4t | figs-activepassive | ἀπηγγέλη…αὐτῷ | 1 | it was reported to him | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. The subject should be plural, since in the next verse Jesus responds to “them.” Alternate translation: “people told him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1294 | LUK | 8 | 20 | l424 | figs-you | σου…σου…σε | 1 | your … your … you | Since the person who said this was speaking to Jesus alone, **your** and **you** are singular. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 1295 | LUK | 8 | 20 | un5d | ἰδεῖν θέλοντές σε | 1 | wanting to see you | Alternate translation: “and they would like to see you” | |
| 1296 | LUK | 8 | 21 | l425 | figs-hendiadys | ὁ δὲ ἀποκριθεὶς εἶπεν πρὸς αὐτούς | 1 | But answering he said to them | Together the two words **answering** and **said** mean that Jesus responded to the information that people gave him. Alternate translation: “But Jesus responded to them” (See: [[rc://en/ta/man/translate/figs-hendiadys]]) |
| 1297 | LUK | 8 | 21 | b97u | figs-metaphor | μήτηρ μου καὶ ἀδελφοί μου, οὗτοί εἰσιν οἱ τὸν λόγον τοῦ Θεοῦ ἀκούοντες καὶ ποιοῦντες | 1 | My mother and my brothers are those who hear and do the word of God | Jesus means figuratively that people who believe and obey the message from God become like a family to one another. Alternate translation: “Those who hear the word of God and obey it are like a mother and brothers to me” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1298 | LUK | 8 | 21 | edk3 | figs-metonymy | τὸν λόγον τοῦ Θεοῦ | 1 | the word of God | Jesus uses the term **word** figuratively to refer to the message from God that people share by using words. Alternate translation: “the message from God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1299 | LUK | 8 | 22 | l426 | writing-newevent | ἐγένετο δὲ | 1 | And it happened that | Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) |
| 1300 | LUK | 8 | 22 | l427 | figs-idiom | ἐν μιᾷ τῶν ἡμερῶν | 1 | on one of those days | Luke uses the term **days** figuratively to refer to a particular time. Alternate translation: “around that time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1301 | LUK | 8 | 22 | l428 | grammar-connect-logic-result | καὶ αὐτὸς ἐνέβη εἰς πλοῖον καὶ οἱ μαθηταὶ αὐτοῦ, καὶ εἶπεν πρὸς αὐτούς, διέλθωμεν εἰς τὸ πέραν τῆς λίμνης | 1 | both he and his disciples got into a boat, and he said to them, “Let us go over to the other side of the lake” | It seems unlikely that Jesus and his disciples would have gotten into a boat before they were planning to sail somewhere. So here Luke is probably describing the result before the reason. If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. Alternate translation: “Jesus said to his disciples, ‘Let us go over to the other side of the lake.’ So they all got into a boat together” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1302 | LUK | 8 | 22 | w1pk | translate-names | τῆς λίμνης | 1 | the lake | This means the Lake of Genneseret, which is also called the Sea of Galilee. But since Jesus would have referred to it simply as “the lake” while he and his disciples were on it, you do not need to use the proper name in your translation. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1303 | LUK | 8 | 22 | btk8 | figs-idiom | ἀνήχθησαν | 1 | they put out | This expression means that they began to travel across the lake in their boat. Alternate translation: “they headed out across the lake” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1304 | LUK | 8 | 23 | vh2v | πλεόντων…αὐτῶν | 1 | as they voyaged | The term **voyaged** means that Jesus and the disciples traveled by water. Alternate translation: “as they traveled across the lake” | |
| 1305 | LUK | 8 | 23 | sf8z | writing-pronouns | ἀφύπνωσεν | 1 | he fell asleep | The pronoun **he** refers to Jesus. Alternate translation: “Jesus began to sleep” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1306 | LUK | 8 | 23 | mdb5 | figs-idiom | κατέβη λαῖλαψ ἀνέμου εἰς τὴν λίμνην | 1 | a windstorm came down on the lake | Luke says **came down** because these winds blew down from the hills surrounding the lake. Alternate translation: “very strong winds suddenly began to blow on the lake” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1307 | LUK | 8 | 23 | l429 | figs-metonymy | συνεπληροῦντο | 1 | they were being filled | Luke says **they**, meaning the disciples, to refer figuratively by association to the boat they were in. Alternate translation: “the boat was being filled” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1308 | LUK | 8 | 23 | l430 | figs-activepassive | συνεπληροῦντο | 1 | they were being filled | If your readers would misunderstand this, you could express this with an active form, and you could state what was doing the action. Alternate translation: “water started to fill up their boat” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1309 | LUK | 8 | 23 | uki7 | figs-explicit | συνεπληροῦντο | 1 | they were being filled | The implication is that the strong winds were causing high waves that pushed water over the sides of the boat, and that this water was filling the boat. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “the strong winds were causing high waves that pushed water over the sides of their boat, so that the water began to fill it up” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1310 | LUK | 8 | 24 | l432 | Ἐπιστάτα | 1 | Master | **Master** is the title by which disciples addressed their teacher in this culture. If your language and culture have a similar term, you can use it here in your translation. | |
| 1311 | LUK | 8 | 24 | l431 | λέγοντες, Ἐπιστάτα, Ἐπιστάτα, ἀπολλύμεθα! | 1 | saying, “Master! Master! We are perishing!” | The repetition indicates that the disciples called to Jesus urgently and continually. Alternate translation: “crying out continually, ‘Master! We’re going to die!’” | |
| 1312 | LUK | 8 | 24 | l433 | figs-exclusive | ἀπολλύμεθα | 1 | We are perishing | Since the disciples want Jesus to understand that he is in danger too, the word **we** would include him. Alternate translation: “We’re all going to die” (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 1313 | LUK | 8 | 24 | uhe4 | ἐπετίμησεν | 1 | rebuked | Alternate translation: “spoke sharply to” | |
| 1314 | LUK | 8 | 24 | t1yy | figs-explicitinfo | τῷ κλύδωνι, τοῦ ὕδατος | 1 | the waves of the water | In your language, it might seem that the wording here expresses unnecessary extra information. If so, you can abbreviate it. However, you could also translate this as expressing emphasis. Alternate translation: “the waves” or “the violent waves” (See: [[rc://en/ta/man/translate/figs-explicitinfo]]) |
| 1315 | LUK | 8 | 24 | v1c3 | figs-parallelism | ἐπαύσαντο καὶ ἐγένετο γαλήνη | 1 | they ceased, and there was a calm | These two phrases mean similar things. Luke uses the repetition to emphasize what great power Jesus demonstrated. If your readers would misunderstand this, you could combine these phrases. However, you could also translate both phrases and show how the second expresses the results of the first. Alternate translation: “the storm ended” or “the storm ended, so that the lake became calm again” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 1316 | LUK | 8 | 25 | d8c3 | figs-rquestion | ποῦ ἡ πίστις ὑμῶν? | 1 | Where is your faith? | Jesus does not expect his disciples to tell him where their faith is. Rather, he is using the question form to correct them. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “You should have trusted God!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1317 | LUK | 8 | 25 | wjv3 | τίς ἄρα οὗτός ἐστιν, ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ? | 1 | Who then is this, that he commands even the winds and the water, and they obey him? | If your readers would misunderstand this, you could turn this into two sentences, one asking the question, and the other giving the reason for the question. Alternate translation: “Who then is this? He commands even the winds and the water, and they obey him!” | |
| 1318 | LUK | 8 | 25 | f2wp | τίς ἄρα οὗτός ἐστιν | 1 | Who then is this | This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do this. Alternate translation: “What kind of man is this” | |
| 1319 | LUK | 8 | 25 | l434 | figs-metonymy | τῷ ὕδατι | 1 | the water | The disciples are figuratively describing the violent waves that had threatened the boat by reference to the water that these waves arose from. Alternate translation: “the waves” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1320 | LUK | 8 | 26 | f17p | translate-names | τὴν χώραν τῶν Γερασηνῶν | 1 | the region of the Gerasenes | The name **Gerasenes** refers to people from the city of Gerasa. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1321 | LUK | 8 | 26 | p9zp | ἀντιπέρα τῆς Γαλιλαίας | 1 | opposite Galilee | Alternate translation: “on the other side of the lake from Galilee” | |
| 1322 | LUK | 8 | 27 | l435 | figs-ellipsis | ἐξελθόντι…αὐτῷ | 1 | when he came out | Here Luke is writing in a compact way. He means that Jesus **came out** of the boat. Alternate translation: “when Jesus got out of the boat” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1323 | LUK | 8 | 27 | hjh5 | writing-participants | ἀνήρ τις ἐκ τῆς πόλεως | 1 | a certain man from the city | This phrase introduces a new character in a story. If your language has an expression of its own that serves this purpose, you can use it here. Alternate translation: “a man who was from the city of Gerasa” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 1324 | LUK | 8 | 27 | ji6p | ἔχων δαιμόνια | 1 | who had demons | Alternate translation: “who was controlled by demons” or “whom demons controlled” | |
| 1325 | LUK | 8 | 27 | xhw7 | writing-background | καὶ χρόνῳ ἱκανῷ | 1 | And for a long time | Luke uses this phrase to introduce background information about the man who had demons. Alternate translation: “Now for a long time” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 1326 | LUK | 8 | 27 | we6n | translate-unknown | τοῖς μνήμασιν | 1 | the tombs | The term **the tombs** refers to places in which people laid to rest the bodies of loved ones who have died. In this context it may possibly mean caves cut into the rock or small buildings that the man could use for shelter. (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1327 | LUK | 8 | 28 | ip59 | writing-pronouns | ἰδὼν…τὸν Ἰησοῦν | 1 | when he saw Jesus | The pronoun **he** refers to the man who had demons. Alternate translation: “when the man whom the demons controlled saw Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1328 | LUK | 8 | 28 | n4ex | ἀνακράξας | 1 | he cried out | Alternate translation: “he screamed” or “he shrieked” | |
| 1329 | LUK | 8 | 28 | fak9 | translate-symaction | προσέπεσεν αὐτῷ | 1 | fell down before him | Be sure that it is clear in your translation that the man did not fall down accidentally. Rather, bowing or lying down in front of Jesus was a sign of humility and respect for him. Alternate translation: “respectfully bowed down at Jesus’ feet” or “respectfully lay down on the ground in front of Jesus” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
| 1330 | LUK | 8 | 28 | m21e | figs-idiom | φωνῇ μεγάλῃ εἶπεν | 1 | said in a loud voice | This is an idiom that means the man raised the volume of his voice. Alternate translation: “shouted out” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1331 | LUK | 8 | 28 | lv2b | figs-idiom | τί ἐμοὶ καὶ σοί | 1 | What to me and to you | This is an idiom. Alternate translation: “What do you and I have in common” or “What reason do you have to get involved with me” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1332 | LUK | 8 | 28 | l436 | figs-rquestion | τί ἐμοὶ καὶ σοί | 1 | What to me and to you? | The man is using the question form to insist on something urgently. If your readers would misunderstand this, you could translate his words as a statement or exclamation. Alternate translation: “You and I have nothing in common!” or “You have no reason to get involved with me!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
| 1333 | LUK | 8 | 28 | ptt1 | guidelines-sonofgodprinciples | Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου | 1 | Son of the Most High God | **Son of the Most High God** is an important title for Jesus. See how you translated the expression **the Most High** in [1:32](../01/32.md). (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 1334 | LUK | 8 | 29 | l437 | grammar-connect-logic-result | γὰρ | 1 | For | Luke is giving the reason for the result he described in the previous verse. Alternate translation: “The man said this because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1335 | LUK | 8 | 29 | l438 | translate-versebridge | παρήγγειλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου | 1 | he had commanded the unclean spirit to come out from the man | If your language would put the reason before the result, you could create a verse bridge and put this sentence in [8:28](../08/28.md), after the man bows down to Jesus but before he speaks, changing the tense of the verb to fit the context. You could also put the next sentence in this verse at the end of [8:27](../08/27.md). (See: [[rc://en/ta/man/translate/translate-versebridge]]) |
| 1336 | LUK | 8 | 29 | l439 | writing-background | πολλοῖς γὰρ χρόνοις | 1 | For many times | Luke uses this phrase to introduce further background information about what the demon had done to the man before Jesus met him. Alternate translation: “Many times in the past” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 1337 | LUK | 8 | 29 | j3yj | figs-events | πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις, φυλασσόμενος | 1 | For many times it had seized him, and he was bound with chains and shackles and kept under guard | If your readers would misunderstand this, you could reverse the order of these phrases. Luke appears to be describing how the demon would seize the man after he was bound and while he was being guarded. Alternate translation: “For though he was bound with chains and shackles and kept under guard, many times it had seized him” (See: rc://en/ta/man/translate/figs-events) |
| 1338 | LUK | 8 | 29 | bxz4 | figs-activepassive | ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις, φυλασσόμενος, καὶ διαρήσσων τὰ δεσμὰ | 1 | he was bound with chains and shackles and kept under guard, and breaking his bonds | If your readers would misunderstand this, you could express this with an active form, and you could state who did the action. Alternate translation (no comma following): “though the people in the area had bound him with chains and shackles and kept him under guard, he would break his bonds and” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1339 | LUK | 8 | 29 | bey5 | figs-activepassive | ἠλαύνετο ὑπὸ τοῦ δαιμονίου | 1 | he would be driven by the demon | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “the demon would make him go” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1340 | LUK | 8 | 30 | l440 | figs-you | σοι | 1 | your | Since Luke indicates in the previous verse that Jesus is speaking to the unclean spirit here, **your** is singular, even though the demon responds that he is speaking for “many,” and even though in the following verses Luke says **they** and **them** for the multiple demons. (See: [[rc://en/ta/man/translate/figs-you]]) |
| 1341 | LUK | 8 | 30 | p31w | translate-names | λεγεών | 1 | Legion | Translate the word **Legion** with a word in your language that refers to a large number of soldiers. Show that this was the name of the demon by using the convention in your language for proper names. Alternate translation: “Army” or “Battalion” or “Brigade” (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1342 | LUK | 8 | 31 | qcn1 | παρεκάλουν αὐτὸν | 1 | they were begging him | Alternate translation: “the demons kept begging Jesus” | |
| 1343 | LUK | 8 | 31 | l441 | translate-unknown | τὴν Ἄβυσσον | 1 | the abyss | The term **abyss** literally means a bottomless pit, and here it describes a place of punishment. If it would be helpful to your readers, you could translate the term with an explanatory phrase, as UST does, saying “the deep pit where God punishes demons.” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
| 1344 | LUK | 8 | 32 | b3vt | writing-background | ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει | 1 | Now a large herd of pigs was there feeding on the hillside | Luke supplies this background information to help readers understand what happens next. (See: [[rc://en/ta/man/translate/writing-background]]) |
| 1345 | LUK | 8 | 32 | q8w5 | ἦν…ἐκεῖ…βοσκομένη ἐν τῷ ὄρει | 1 | was there feeding on the hillside | Alternate translation: “was nearby eating grass on the side of a hill” | |
| 1346 | LUK | 8 | 32 | l442 | writing-pronouns | παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν | 1 | they begged him to permit them go into them | If it would be helpful to your readers, you could clarify who and what these pronouns refer to. Alternate translation: “the demons begged Jesus to let them go into the pigs” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1347 | LUK | 8 | 32 | l443 | καὶ ἐπέτρεψεν αὐτοῖς | 1 | And he gave them permission | Luke does not say specifically why Jesus allowed the demons to go into the pigs. But Jesus did not necessarily do so because the demons begged him. He may have had other reasons of his own. So it would probably be best to translate this in a neutral way, as ULT and UST both do, rather than beginning with a word such as “So,” which would imply that Jesus agreed to this because the demons begged him. | |
| 1348 | LUK | 8 | 33 | na38 | grammar-connect-logic-result | ἐξελθόντα δὲ τὰ δαιμόνια | 1 | Then the demons came out | The term translated as **then** could mean that the demons came of out the man because Jesus told them they could go into the pigs. You could begin this sentence with the word **so**, as UST does, to show that. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1349 | LUK | 8 | 33 | gz5x | ὥρμησεν | 1 | rushed | Alternate translation: “ran very fast” | |
| 1350 | LUK | 8 | 33 | ja6x | figs-activepassive | καὶ ἀπεπνίγη | 1 | and was drowned | If your readers would misunderstand this, you could express this with an active form. You do not need to specify someone who did this action to the pigs, because no one caused them to drown once they were in the water. Alternate translation: “and drowned” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1351 | LUK | 8 | 34 | l444 | figs-merism | εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς | 1 | in the city and in the countryside | Here Luke uses a figure of speech to refer to that whole region by naming the two constituent parts of it. Alternate translation: “throughout the whole area” (See: [[rc://en/ta/man/translate/figs-merism]]) |
| 1352 | LUK | 8 | 34 | l445 | figs-explicit | εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς | 1 | in the city and in the countryside | You could also translate this more literally. The implication is that this means the city of Gerasa, since Luke says in [8:29](../08/29.md) that Jesus and his disciples came to the region where this city was located. Alternate translation: “in the city of Gerasa and in the surrounding countryside” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1353 | LUK | 8 | 35 | l446 | figs-explicit | ἐξῆλθον | 1 | they went out | Here, as well as in the other two instances in this verse, **they** refers to the people of that region, as in [8:37](../08/37.md). The term **went out** indicates the remote area where the man had been living. If it would be helpful to your readers, you could express those things explicitly. Alternate translation: “people from all over that region went out to that remote area” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1354 | LUK | 8 | 35 | ju71 | εὗραν…τὸν ἄνθρωπον, ἀφ’ οὗ τὰ δαιμόνια ἐξῆλθεν | 1 | found the man from whom the demons had gone out | Alternate translation: “saw the man whom the demons had left” | |
| 1355 | LUK | 8 | 35 | l447 | figs-activepassive | ἱματισμένον | 1 | clothed | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “wearing clothes” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1356 | LUK | 8 | 35 | w3tq | σωφρονοῦντα | 1 | being sound-minded | Alternate translation: “behaving normally” | |
| 1357 | LUK | 8 | 35 | x9lp | figs-idiom | καθήμενον…παρὰ τοὺς πόδας τοῦ Ἰησοῦ | 1 | sitting at the feet of Jesus | This is an idiom. Alternate translation: “sitting on the ground in front of Jesus” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
| 1358 | LUK | 8 | 35 | j89t | figs-explicit | ἐφοβήθησαν | 1 | they were afraid | The implication is that they were afraid of what else such a powerful person as Jesus might do. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “they were afraid of what else Jesus might do, since they recognized what great power he had” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1359 | LUK | 8 | 36 | xtf3 | figs-ellipsis | οἱ ἰδόντες | 1 | those who had seen | Alternate translation: “those who had seen what had happened” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 1360 | LUK | 8 | 36 | kv18 | figs-activepassive | ἐσώθη ὁ δαιμονισθείς | 1 | the one who had been possessed by demons had been saved | If your readers would misunderstand this, you could express both of these things with active forms. Alternate translation: “Jesus had delivered the man from the demons who had controlled him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1361 | LUK | 8 | 37 | l448 | figs-hyperbole | ἅπαν τὸ πλῆθος τῆς περιχώρου | 1 | all the multitude of the region | This phrase means “everyone who lived in that area.” It is a generalization for emphasis, since every single resident of that region did not make this request. Rather, this was the general request of the crowd that came out to see what had happened. Alternate translation: “the crowd that had gathered from the region” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
| 1362 | LUK | 8 | 37 | ai7m | τῆς περιχώρου τῶν Γερασηνῶν | 1 | the region of the Gerasenes | Alternate translation: “the area where the Gerasene people lived” | |
| 1363 | LUK | 8 | 37 | l449 | grammar-connect-logic-result | ὅτι φόβῳ μεγάλῳ συνείχοντο | 1 | for they were seized by great fear | If your readers would misunderstand this, you could put this phrase first in the sentence, since it gives the reason for the result that the rest of the sentence describes. (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1364 | LUK | 8 | 37 | jbh5 | figs-activepassive | φόβῳ μεγάλῳ συνείχοντο | 1 | they were seized by great fear | If your readers would misunderstand this, you could express this with an active form. Alternate translation: “they became very afraid” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 1365 | LUK | 8 | 37 | l450 | figs-personification | φόβῳ μεγάλῳ συνείχοντο | 1 | they were seized by great fear | Luke speaks of this **fear** figuratively as if it were something that could actively take hold of these people. Alternate translation: “they became very afraid” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 1366 | LUK | 8 | 37 | l451 | figs-synecdoche | αὐτὸς δὲ ἐμβὰς, εἰς πλοῖον | 1 | he got into the boat | Luke figuratively says **he**, meaning Jesus, to describe the entire group of Jesus and his disciples. Alternate translation: “Jesus and his disciples got into the boat” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 1367 | LUK | 8 | 37 | ue8c | figs-explicit | ὑπέστρεψεν | 1 | to return | The implication is that Jesus and his disciples were going to return to Galilee. Alternate translation: “to go back across the lake” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1368 | LUK | 8 | 38 | s25w | figs-events | δὲ | 1 | And | The events in this verse and the next verse happened before Jesus left in the boat. It may be helpful to state that clearly at the beginning here. Alternate translation (followed by comma): “Before Jesus and his disciples left,” (See: [[rc://en/ta/man/translate/figs-events]]) |
| 1369 | LUK | 8 | 38 | l452 | figs-quotations | ἐδεῖτο…αὐτοῦ…εἶναι σὺν αὐτῷ | 1 | begged him to be with him | If your readers would misunderstand this, you could translate this as a direct quotation, as UST does, breaking the sentence here. Alternate translation: “pleaded with Jesus, ‘Let me go with you!’” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
| 1370 | LUK | 8 | 38 | abce | writing-pronouns | ἀπέλυσεν δὲ αὐτὸν | 1 | he sent him away | The pronoun**he** refers to Jesus, and the word **him** refers to the man. Alternate translation: “Jesus sent the man away” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
| 1371 | LUK | 8 | 39 | zl3v | figs-metonymy | τὸν οἶκόν σου | 1 | your house | Jesus is using the word **house** figuratively to mean the people who live in the man’s **house**. Alternate translation: “your household” or “your family” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1372 | LUK | 8 | 39 | c9nh | διηγοῦ ὅσα σοι ἐποίησεν ὁ Θεός | 1 | describe all that God has done for you | Alternate translation: “tell them everything about what God has done for you” | |
| 1373 | LUK | 8 | 39 | l453 | figs-explicit | καθ’ ὅλην τὴν πόλιν | 1 | throughout the whole city | The implication is that this means the city of Gerasa, since Luke says in [8:29](../08/29.md) that Jesus and his disciples came to the region where this city was located. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “throughout the whole city of Gerasa” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1374 | LUK | 8 | 40 | l454 | figs-synecdoche | ἐν δὲ τῷ ὑποστρέφειν τὸν Ἰησοῦν | 1 | Now when Jesus returned | Luke figuratively says **he**, meaning Jesus, to describe the entire group of Jesus and his disciples. Alternate translation: “Now when Jesus returned with his disciples” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
| 1375 | LUK | 8 | 40 | yd57 | grammar-connect-logic-result | ἀπεδέξατο αὐτὸν ὁ ὄχλος; ἦσαν γὰρ πάντες προσδοκῶντες αὐτόν | 1 | the crowd welcomed him, for they were all expecting him | If your readers would misunderstand this, you could reverse the order of these phrases, since the second phrase gives the reason for the results that the first phrase describes. Alternate translation: “the crowd had been expecting him, and so they greeted him joyfully” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
| 1376 | LUK | 8 | 41 | l455 | figs-metaphor | ἰδοὺ | 1 | behold | Luke uses **behold** to calls the reader’s attention to what he is about to say. Your language may have a similar expression that you can use here. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 1377 | LUK | 8 | 41 | l456 | writing-participants | ἦλθεν ἀνὴρ ᾧ ὄνομα Ἰάειρος | 1 | a man came whose name was Jairus | Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you can use it here in your translation. Alternate translation: “there was man whose name was Jairus, and he came” (See: [[rc://en/ta/man/translate/writing-participants]]) |
| 1378 | LUK | 8 | 41 | l457 | translate-names | Ἰάειρος | 1 | Jairus | **Jairus** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 1379 | LUK | 8 | 41 | avi8 | ἄρχων τῆς συναγωγῆς | 1 | a ruler of the synagogue | Alternate translation: “one of the leaders at the local synagogue” or “a leader of the people who met at the synagogue in that city” | |
| 1380 | LUK | 8 | 41 | epa2 | translate-symaction | πεσὼν παρὰ τοὺς πόδας Ἰησοῦ | 1 | falling at the feet of Jesus | Be sure that it is clear in your translation that Jairus did not fall down accidentally. Rather, bowing or lying down in front of Jesus was a sign of humility and respect for him. Alternate translation: “respectfully bowed down at Jesus’ feet” or “respectfully lay down on the ground in front of Jesus” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
| 1381 | LUK | 8 | 42 | kq2v | figs-explicit | ἀπέθνῃσκεν | 1 | was dying | The implication is that Jairus wanted Jesus to heal her. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “was about to die, and he wanted Jesus to heal her” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1382 | LUK | 8 | 42 | ymb1 | figs-explicit | ἐν δὲ τῷ ὑπάγειν αὐτὸν | 1 | And as he was going | You may need to say first in your language that Jesus had agreed to go with Jairus. You could put that information in a separate sentence. Alternate translation: “So Jesus agreed to go with him. Now as he was on his way” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 1383 | LUK | 8 | 42 | l458 | writing-background | δὲ | 1 | And | Luke uses this word to introduce background information that will help readers understand what happens next. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/writing-background]]) |
| 1384 | LUK | 8 | 42 | kw2y | οἱ ὄχλοι συνέπνιγον αὐτόν | 1 | the crowds were crowding around him | Alternate translation: “the people were crowding tightly around Jesus” | |
| 1385 | LUK | 8 | 43 | l7pu | writing-participants | γυνὴ οὖσα | 1 | there was a woman | This introduces a new character in |
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