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 3:19

3:19 But when John rebuked Herod ⁵  the tetrarch ⁶  because of Herodias, his brother’s wife, ⁷  and because of all the evil deeds ⁸  that he had done,

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ⁹  your reward is great in heaven. For their ancestors ¹⁰  did the same things to the prophets. ¹¹ 

Lukas 7:3

7:3 When the centurion ¹²  heard ¹³  about Jesus, he sent some Jewish elders ¹⁴  to him, asking him to come ¹⁵  and heal his slave.

Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹⁶  who will prepare your way before you.’ ¹⁷ 

Lukas 8:17

8:17 For nothing is hidden ¹⁸  that will not be revealed, ¹⁹  and nothing concealed that will not be made known and brought to light.

Lukas 13:1

A Call to Repent

13:1 Now ²⁰  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²¹ 

Lukas 18:43

18:43 And immediately he regained ²²  his sight and followed Jesus, ²³  praising ²⁴  God. When ²⁵  all the people saw it, they too ²⁶  gave praise to God.

[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.

[3:19]  ⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁶ sn See the note on tetrarch in 3:1.

[3:19]  ⁷ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ⁸ tn Or “immoralities.”

[6:23]  ⁹ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹¹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:3]  ¹² tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹³ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁴ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹⁵ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:27]  ¹⁶ tn Grk “before your face” (an idiom).

[7:27]  ¹⁷ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[8:17]  ¹⁸ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ¹⁹ tn Or “disclosed.”

[13:1]  ²⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²¹ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[18:43]  ²² tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ²⁴ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ²⁶ tn The word “too” has been supplied for stylistic reasons.