Lukas 2:50

2:50 Yet ¹  his parents ²  did not understand ³  the remark ⁴  he made ⁵  to them.

Lukas 6:11

6:11 But they were filled with mindless rage ⁶  and began debating with one another what they would do ⁷  to Jesus.

Lukas 9:36

9:36 After ⁸  the voice had spoken, Jesus was found alone. So ⁹  they kept silent and told no one ¹⁰  at that time ¹¹  anything of what they had seen.

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹²  against us.

And do not lead us into temptation.” ¹³ 

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹⁴  cast them ¹⁵  out? Therefore they will be your judges.

Lukas 11:46

11:46 But Jesus ¹⁶  replied, ¹⁷  “Woe to you experts in religious law as well! ¹⁸  You load people ¹⁹  down with burdens difficult to bear, yet you yourselves refuse to touch ²⁰  the burdens with even one of your fingers!

Lukas 11:48

11:48 So you testify that you approve of ²¹  the deeds of your ancestors, ²²  because they killed the prophets ²³  and you build their ²⁴  tombs! ²⁵ 

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ²⁶  the key to knowledge! You did not go in yourselves, and you hindered ²⁷  those who were going in.”

Lukas 13:4

13:4 Or those eighteen who were killed ²⁸  when the tower in Siloam fell on them, ²⁹  do you think they were worse offenders than all the others who live in Jerusalem? ³⁰ 

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ³¹  one Sabbath when Jesus went to dine ³²  at the house of a leader ³³  of the Pharisees, ³⁴  they were watching ³⁵  him closely.

Lukas 14:12

14:12 He ³⁶  said also to the man ³⁷  who had invited him, “When you host a dinner or a banquet, ³⁸  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 16:28

16:28 (for I have five brothers) to warn ³⁹  them so that they don’t come ⁴⁰  into this place of torment.’

Lukas 17:13

17:13 raised their voices and said, “Jesus, Master, have mercy ⁴¹  on us.”

Lukas 18:34

18:34 But ⁴²  the twelve ⁴³  understood none of these things. This ⁴⁴  saying was hidden from them, and they did not grasp ⁴⁵  what Jesus meant. ⁴⁶ 

Lukas 22:23

22:23 So ⁴⁷  they began to question one another as to which of them it could possibly be who would do this.

Lukas 22:71

22:71 Then ⁴⁸  they said, “Why do we need further testimony? We have heard it ourselves ⁴⁹  from his own lips!” ⁵⁰ 

Lukas 24:14

24:14 They ⁵¹  were talking to each other about all the things that had happened.

Lukas 24:35

24:35 Then they told what had happened on the road, ⁵²  and how they recognized him ⁵³  when he broke the bread.

Lukas 24:52

24:52 So ⁵⁴  they worshiped ⁵⁵  him and returned to Jerusalem with great joy, ⁵⁶ 

[2:50]  ¹ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

[2:50]  ² tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

[2:50]  ³ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

[2:50]  ⁴ tn Or “the matter.”

[2:50]  ⁵ tn Grk “which he spoke.”

[6:11]  ⁶ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ⁷ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[9:36]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ¹⁰ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ¹¹ tn Grk “in those days.”

[11:4]  ¹² tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ¹³ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[11:19]  ¹⁴ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ¹⁵ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:46]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ¹⁷ tn Grk “said.”

[11:46]  ¹⁸ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ¹⁹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ²⁰ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:48]  ²¹ tn Grk “you are witnesses and approve of.”

[11:48]  ²² tn Or “forefathers”; Grk “fathers.”

[11:48]  ²³ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²⁴ tn “Their,” i.e., the prophets.

[11:48]  ²⁵ 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.

[11:52]  ²⁶ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ²⁷ tn Or “you tried to prevent.”

[13:4]  ²⁸ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ²⁹ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:1]  ³¹ 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]  ³² tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ³³ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ³⁴ sn See the note on Pharisees in 5:17.

[14:1]  ³⁵ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:12]  ³⁶ tn Here δέ (de) has not been translated.

[14:12]  ³⁷ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ³⁸ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[16:28]  ³⁹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ⁴⁰ tn Grk “lest they also come.”

[17:13]  ⁴¹ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

[18:34]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ⁴³ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ⁴⁴ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ⁴⁵ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ⁴⁶ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[22:23]  ⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:71]  ⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ⁴⁹ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ⁵⁰ tn Grk “from his own mouth” (an idiom).

[24:14]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:35]  ⁵² sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ⁵³ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

[24:52]  ⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

[24:52]  ⁵⁵ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ⁵⁶ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.