Lukas 2:49

2:49 But ¹  he replied, ²  “Why were you looking for me? ³  Didn’t you know that I must be in my Father’s house?” ⁴ 

Lukas 4:20

4:20 Then ⁵  he rolled up ⁶  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁷  him.

Lukas 4:39

4:39 So ⁸  he stood over her, commanded ⁹  the fever, and it left her. Immediately ¹⁰  she got up and began to serve ¹¹  them.

Lukas 9:14

9:14 (Now about five thousand men ¹²  were there.) ¹³  Then ¹⁴  he said to his disciples, “Have ¹⁵  them sit down in groups of about fifty each.”

Lukas 9:52

9:52 He ¹⁶  sent messengers on ahead of him. ¹⁷  As they went along, ¹⁸  they entered a Samaritan village to make things ready in advance ¹⁹  for him,

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ²⁰  one Sabbath when Jesus went to dine ²¹  at the house of a leader ²²  of the Pharisees, ²³  they were watching ²⁴  him closely.

Lukas 14:9

14:9 So ²⁵  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²⁶  you will begin to move to the least important ²⁷  place.

Lukas 14:15

The Parable of the Great Banquet

14:15 When ²⁸  one of those at the meal with Jesus ²⁹  heard this, he said to him, “Blessed is everyone ³⁰  who will feast ³¹  in the kingdom of God!” ³² 

Lukas 14:23

14:23 So ³³  the master said to his ³⁴  slave, ‘Go out to the highways ³⁵  and country roads ³⁶  and urge ³⁷  people ³⁸  to come in, so that my house will be filled. ³⁹ 

Lukas 16:4

16:4 I know ⁴⁰  what to do so that when I am put out of management, people will welcome me into their homes.’ ⁴¹ 

Lukas 16:25

16:25 But Abraham said, ‘Child, ⁴²  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ⁴³ 

Lukas 17:6-7

17:6 So ⁴⁴  the Lord replied, ⁴⁵  “If ⁴⁶  you had faith the size of ⁴⁷  a mustard seed, you could say to this black mulberry ⁴⁸  tree, ‘Be pulled out by the roots and planted in the sea,’ ⁴⁹  and it would obey ⁵⁰  you.

17:7 “Would any one of you say ⁵¹  to your slave ⁵²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁵³ 

Lukas 19:24

19:24 And he said to his attendants, ⁵⁴  ‘Take the mina from him, and give it to the one who has ten.’ ⁵⁵ 

Lukas 19:44

19:44 They will demolish you ⁵⁶  – you and your children within your walls ⁵⁷  – and they will not leave within you one stone ⁵⁸  on top of another, ⁵⁹  because you did not recognize the time of your visitation from God.” ⁶⁰ 

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ⁶¹  you the Christ? ⁶²  Save yourself and us!”

Lukas 24:29

24:29 but they urged him, ⁶³  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁶⁴  he went in to stay with them.

[2:49]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ² tn Grk “he said to them.”

[2:49]  ³ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁴ 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.

[4:20]  ⁵ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁶ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁷ tn Or “gazing at,” “staring at.”

[4:39]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁹ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ¹⁰ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ¹¹ tn The imperfect verb has been translated ingressively.

[9:14]  ¹² tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ¹³ sn This is a parenthetical note by the author.

[9:14]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ¹⁵ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[9:52]  ¹⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁷ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ¹⁸ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁹ tn Or “to prepare (things) for him.”

[14:1]  ²⁰ tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.

[14:1]  ²¹ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ²² tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ²³ sn See the note on Pharisees in 5:17.

[14:1]  ²⁴ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:9]  ²⁵ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²⁶ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ²⁷ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:15]  ²⁸ tn Here δέ (de) has not been translated.

[14:15]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ³⁰ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ³¹ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ³² 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.

[14:23]  ³³ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ³⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ³⁵ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ³⁶ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ³⁷ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ³⁸ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ³⁹ sn So that my house will be filled. God will bless many people.

[16:4]  ⁴⁰ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ⁴¹ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:25]  ⁴² tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁴³ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[17:6]  ⁴⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ⁴⁵ tn Grk “said.”

[17:6]  ⁴⁶ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ⁴⁷ tn Grk “faith as,” “faith like.”

[17:6]  ⁴⁸ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ⁴⁹ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ⁵⁰ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[17:7]  ⁵¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁵² tn See the note on the word “slave” in 7:2.

[17:7]  ⁵³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[19:24]  ⁵⁴ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ⁵⁵ tn Grk “the ten minas.”

[19:44]  ⁵⁶ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁵⁷ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁵⁸ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁵⁹ tn Grk “leave stone on stone.”

[19:44]  ⁶⁰ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[23:39]  ⁶¹ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ⁶² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[24:29]  ⁶³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.