Lukas 1:65

1:65 All ¹  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Lukas 2:20

2:20 So ²  the shepherds returned, glorifying and praising ³  God for all they had heard and seen; everything was just as they had been told. ⁴ 

Lukas 2:43

2:43 But ⁵  when the feast was over, ⁶  as they were returning home, ⁷  the boy Jesus stayed behind in Jerusalem. His ⁸  parents ⁹  did not know it,

Lukas 2:46

2:46 After ¹⁰  three days ¹¹  they found him in the temple courts, ¹²  sitting among the teachers, ¹³  listening to them and asking them questions.

Lukas 2:49

2:49 But ¹⁴  he replied, ¹⁵  “Why were you looking for me? ¹⁶  Didn’t you know that I must be in my Father’s house?” ¹⁷ 

Lukas 4:43

4:43 But Jesus ¹⁸  said to them, “I must ¹⁹  proclaim the good news of the kingdom ²⁰  of God to the other towns ²¹  too, for that is what I was sent ²²  to do.” ²³ 

Lukas 5:22

5:22 When Jesus perceived ²⁴  their hostile thoughts, ²⁵  he said to them, ²⁶  “Why are you raising objections ²⁷  within yourselves?

Lukas 5:31

5:31 Jesus ²⁸  answered them, “Those who are well don’t need a physician, but those who are sick do. ²⁹ 

Lukas 5:34

5:34 So ³⁰  Jesus said to them, “You cannot make the wedding guests ³¹  fast while the bridegroom ³²  is with them, can you? ³³ 

Lukas 6:3

6:3 Jesus ³⁴  answered them, ³⁵  “Haven’t you read what David did when he and his companions were hungry –

Lukas 6:9-10

6:9 Then ³⁶  Jesus said to them, “I ask you, ³⁷  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ³⁸  looking around ³⁹  at them all, he said to the man, ⁴⁰  “Stretch out your hand.” The man ⁴¹  did so, and his hand was restored. ⁴² 

Lukas 6:32

6:32 “If ⁴³  you love those who love you, what credit is that to you? For even sinners ⁴⁴  love those who love them. ⁴⁵ 

Lukas 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁴⁶  – I will show you what he is like:

Lukas 8:21

8:21 But he replied ⁴⁷  to them, “My mother and my brothers are those ⁴⁸  who hear the word of God and do it.” ⁴⁹ 

Lukas 9:3

9:3 He ⁵⁰  said to them, “Take nothing for your ⁵¹  journey – no staff, ⁵²  no bag, ⁵³  no bread, no money, and do not take an extra tunic. ⁵⁴ 

Lukas 9:5

9:5 Wherever ⁵⁵  they do not receive you, ⁵⁶  as you leave that town, ⁵⁷  shake the dust off ⁵⁸  your feet as a testimony against them.”

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ⁵⁹  the apostles returned, ⁶⁰  they told Jesus ⁶¹  everything they had done. Then ⁶²  he took them with him and they withdrew privately to a town ⁶³  called Bethsaida. ⁶⁴ 

Lukas 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ⁶⁵  them?” ⁶⁶ 

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ⁶⁷  entered a certain village where a woman named Martha welcomed him as a guest. ⁶⁸ 

Lukas 11:5

11:5 Then ⁶⁹  he said to them, “Suppose one of you ⁷⁰  has a friend, and you go to him ⁷¹  at midnight and say to him, ‘Friend, lend me three loaves of bread, ⁷² 

Lukas 11:48-49

11:48 So you testify that you approve of ⁷³  the deeds of your ancestors, ⁷⁴  because they killed the prophets ⁷⁵  and you build their ⁷⁶  tombs! ⁷⁷  11:49 For this reason also the wisdom ⁷⁸  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 14:5

14:5 Then ⁷⁹  he said to them, “Which of you, if you have a son ⁸⁰  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 17:14

17:14 When ⁸¹  he saw them he said, “Go ⁸²  and show yourselves to the priests.” ⁸³  And ⁸⁴  as they went along, they were cleansed.

Lukas 19:13

19:13 And he summoned ten of his slaves, ⁸⁵  gave them ten minas, ⁸⁶  and said to them, ‘Do business with these until I come back.’

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ⁸⁷  and the man named Judas, one of the twelve, was leading them. He walked up ⁸⁸  to Jesus to kiss him. ⁸⁹ 

Lukas 22:70

22:70 So ⁹⁰  they all said, “Are you the Son of God, ⁹¹  then?” He answered ⁹²  them, “You say ⁹³  that I am.”

Lukas 23:12

23:12 That very day Herod and Pilate became friends with each other, ⁹⁴  for prior to this they had been enemies. ⁹⁵ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ⁹⁶  of no crime deserving death. ⁹⁷  I will therefore flog ⁹⁸  him and release him.”

Lukas 24:25

24:25 So ⁹⁹  he said to them, “You ¹⁰⁰  foolish people ¹⁰¹  – how slow of heart ¹⁰²  to believe ¹⁰³  all that the prophets have spoken!

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

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

[2:20]  ² tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ³ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁴ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[2:43]  ⁵ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ⁶ tn Grk “when the days ended.”

[2:43]  ⁷ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁸ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ⁹ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[2:46]  ¹⁰ tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ¹¹ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ¹² tn Grk “the temple.”

[2:46]  ¹³ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[2:49]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ¹⁵ tn Grk “he said to them.”

[2:49]  ¹⁶ tn Grk “Why is it that you were looking for me?”

[2:49]  ¹⁷ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[4:43]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ¹⁹ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ²⁰ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ²¹ tn Or “cities.”

[4:43]  ²² sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ²³ tn Grk “because for this purpose I was sent.”

[5:22]  ²⁴ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ²⁵ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ²⁶ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ²⁷ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:31]  ²⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ²⁹ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:34]  ³⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ³¹ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ³² sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ³³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[6:3]  ³⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ³⁵ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:9]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ³⁷ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:10]  ³⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ³⁹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ⁴⁰ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁴¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁴² sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:32]  ⁴³ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ⁴⁴ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ⁴⁵ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:47]  ⁴⁶ tn Grk “and does them.”

[8:21]  ⁴⁷ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ⁴⁸ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ⁴⁹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[9:3]  ⁵⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁵¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁵² sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁵³ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ⁵⁴ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:5]  ⁵⁵ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁵⁶ tn Grk “all those who do not receive you.”

[9:5]  ⁵⁷ tn Or “city.”

[9:5]  ⁵⁸ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:10]  ⁵⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁶⁰ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁶¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁶³ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ⁶⁴ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[9:54]  ⁶⁵ tn Or “destroy.”

[9:54]  ⁶⁶ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[10:38]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ⁶⁸ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[11:5]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ⁷⁰ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ⁷¹ tn Grk “he will go to him.”

[11:5]  ⁷² tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:48]  ⁷³ tn Grk “you are witnesses and approve of.”

[11:48]  ⁷⁴ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁷⁵ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ⁷⁶ tn “Their,” i.e., the prophets.

[11:48]  ⁷⁷ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ⁷⁸ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[14:5]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ⁸⁰ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[17:14]  ⁸¹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁸² tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁸³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁸⁴ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:13]  ⁸⁵ tn See the note on the word “slave” in 7:2.

[19:13]  ⁸⁶ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[22:47]  ⁸⁷ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ⁸⁸ tn Grk “drew near.”

[22:47]  ⁸⁹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:70]  ⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ⁹¹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ⁹² tn Grk “He said to them.”

[22:70]  ⁹³ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[23:12]  ⁹⁴ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ⁹⁵ tn Grk “at enmity with each other.”

[23:22]  ⁹⁶ tn Grk “no cause of death I found in him.”

[23:22]  ⁹⁷ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ⁹⁸ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[24:25]  ⁹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ¹⁰⁰ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁰¹ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁰² sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ¹⁰³ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.