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 6:1

Lord of the Sabbath

6:1 Jesus ⁵  was going through the grain fields on ⁶  a Sabbath, ⁷  and his disciples picked some heads of wheat, ⁸  rubbed them in their hands, and ate them. ⁹ 

Lukas 11:13

11:13 If you then, although you are ¹⁰  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹¹  to those who ask him!”

Lukas 12:15

12:15 Then ¹²  he said to them, “Watch out and guard yourself from ¹³  all types of greed, ¹⁴  because one’s life does not consist in the abundance of his possessions.”

Lukas 12:36

12:36 be like people ¹⁵  waiting for their master to come back from the wedding celebration, ¹⁶  so that when he comes and knocks they can immediately open the door for him.

Lukas 20:2

20:2 and said to him, ¹⁷  “Tell us: By what authority ¹⁸  are you doing these things? ¹⁹  Or who it is who gave you this authority?”

Lukas 21:21

21:21 Then those who are in Judea must flee ²⁰  to the mountains. Those ²¹  who are inside the city must depart. Those ²²  who are out in the country must not enter it,

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ²³  and the man named Judas, one of the twelve, was leading them. He walked up ²⁴  to Jesus to kiss him. ²⁵ 

[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.

[6:1]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁶ tn Grk “Now it happened that on.” 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.

[6:1]  ⁷ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁸ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁹ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[11:13]  ¹⁰ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹¹ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[12:15]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹³ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹⁴ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:36]  ¹⁵ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ¹⁶ sn An ancient wedding celebration could last for days (Tob 11:18).

[20:2]  ¹⁷ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ¹⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ¹⁹ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[21:21]  ²⁰ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:47]  ²³ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ²⁴ tn Grk “drew near.”

[22:47]  ²⁵ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.