Lukas 2:43

2:43 But ¹  when the feast was over, ²  as they were returning home, ³  the boy Jesus stayed behind in Jerusalem. His ⁴  parents ⁵  did not know it,

Lukas 6:10

6:10 After ⁶  looking around ⁷  at them all, he said to the man, ⁸  “Stretch out your hand.” The man ⁹  did so, and his hand was restored. ¹⁰ 

Lukas 9:43

9:43 Then ¹¹  they were all astonished at the mighty power ¹²  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ¹³  was amazed at everything Jesus ¹⁴  was doing, he said to his disciples,

Lukas 9:45

9:45 But they did not understand this statement; its meaning ¹⁵  had been concealed ¹⁶  from them, so that they could not grasp it. Yet ¹⁷  they were afraid to ask him about this statement.

Lukas 10:11

10:11 ‘Even the dust of your town ¹⁸  that clings to our feet we wipe off ¹⁹  against you. ²⁰  Nevertheless know this: The kingdom of God has come.’ ²¹ 

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ²²  the Pharisees ²³  asked Jesus ²⁴  when the kingdom of God ²⁵  was coming, so he answered, “The kingdom of God is not coming with signs ²⁶  to be observed,

Lukas 19:14

19:14 But his citizens ²⁷  hated ²⁸  him and sent a delegation after him, saying, ‘We do not want this man ²⁹  to be king ³⁰  over us!’

Lukas 19:46

19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ³¹  but you have turned it into a den ³²  of robbers!” ³³ 

Lukas 20:17

20:17 But Jesus ³⁴  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ³⁵ 

Lukas 20:26

20:26 Thus ³⁶  they were unable in the presence of the people to trap ³⁷  him with his own words. ³⁸  And stunned ³⁹  by his answer, they fell silent.

Lukas 22:59

22:59 And after about an hour still another insisted, ⁴⁰  “Certainly this man was with him, because he too is a Galilean.” ⁴¹ 

Lukas 22:67

22:67 and said, “If ⁴²  you are the Christ, ⁴³  tell us.” But he said to them, “If ⁴⁴  I tell you, you will not ⁴⁵  believe,

Lukas 24:32

24:32 They ⁴⁶  said to each other, “Didn’t ⁴⁷  our hearts ⁴⁸  burn within us ⁴⁹  while he was speaking with us on the road, while he was explaining ⁵⁰  the scriptures to us?”

[2:43]  ¹ 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]  ² tn Grk “when the days ended.”

[2:43]  ³ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁴ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ⁵ 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.

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

[6:10]  ⁷ 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]  ⁸ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹⁰ 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.

[9:43]  ¹¹ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ¹² sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ¹³ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ¹⁴ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[9:45]  ¹⁵ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁶ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹⁷ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:11]  ¹⁸ tn Or “city.”

[10:11]  ¹⁹ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ²⁰ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ²¹ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[17:20]  ²² tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ²³ sn See the note on Pharisees in 5:17.

[17:20]  ²⁴ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ²⁵ 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.

[17:20]  ²⁶ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[19:14]  ²⁷ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ²⁸ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ²⁹ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ³⁰ tn Or “to rule.”

[19:46]  ³¹ sn A quotation from Isa 56:7.

[19:46]  ³² tn Or “a hideout” (see L&N 1.57).

[19:46]  ³³ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[20:17]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ³⁵ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[20:26]  ³⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ³⁷ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ³⁸ tn Grk “to trap him in a saying.”

[20:26]  ³⁹ tn Or “amazed.”

[22:59]  ⁴⁰ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ⁴¹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[22:67]  ⁴² tn This is a first class condition in the Greek text.

[22:67]  ⁴³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ⁴⁴ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ⁴⁵ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[24:32]  ⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁴⁷ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁴⁸ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁴⁹ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ⁵⁰ tn Grk “opening” (cf. Acts 17:3).