Lukas 2:46

2:46 After ¹  three days ²  they found him in the temple courts, ³  sitting among the teachers, ⁴  listening to them and asking them questions.

Lukas 6:8

6:8 But ⁵  he knew ⁶  their thoughts, ⁷  and said to the man who had the withered hand, “Get up and stand here.” ⁸  So ⁹  he rose and stood there.

Lukas 7:37

7:37 Then ¹⁰  when a woman of that town, who was a sinner, learned that Jesus ¹¹  was dining ¹²  at the Pharisee’s house, she brought an alabaster jar ¹³  of perfumed oil. ¹⁴ 

Lukas 12:8

12:8 “I ¹⁵  tell you, whoever acknowledges ¹⁶  me before men, ¹⁷  the Son of Man will also acknowledge ¹⁸  before God’s angels.

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ¹⁹  when you see Abraham, Isaac, Jacob, ²⁰  and all the prophets in the kingdom of God ²¹  but you yourselves thrown out. ²² 

[2:46]  ¹ 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]  ² sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ³ tn Grk “the temple.”

[2:46]  ⁴ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[6:8]  ⁵ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁶ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁷ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁸ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:37]  ¹⁰ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹² tn Grk “was reclining at table.”

[7:37]  ¹³ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ¹⁴ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[12:8]  ¹⁵ tn Here δέ (de) has not been translated.

[12:8]  ¹⁶ tn Or “confesses.”

[12:8]  ¹⁷ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ¹⁸ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[13:28]  ¹⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²⁰ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ²¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ²² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.