Lukas 2:51

2:51 Then ¹  he went down with them and came to Nazareth, ²  and was obedient ³  to them. But ⁴  his mother kept all these things ⁵  in her heart. ⁶ 

Lukas 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁷  yet ⁸  none of them was cleansed except Naaman the Syrian.” ⁹ 

Lukas 4:29

4:29 They got up, forced ¹⁰  him out of the town, ¹¹  and brought him to the brow of the hill on which their town was built, so that ¹²  they could throw him down the cliff. ¹³ 

Lukas 10:6

10:6 And if a peace-loving person ¹⁴  is there, your peace will remain on him, but if not, it will return to you. ¹⁵ 

Lukas 24:5

24:5 The ¹⁶  women ¹⁷  were terribly frightened ¹⁸  and bowed ¹⁹  their faces to the ground, but the men said to them, “Why do you look for the living ²⁰  among the dead?

[2:51]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ³ tn Or “was submitting.”

[2:51]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁵ tn Or “all these words.”

[2:51]  ⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:27]  ⁷ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁹ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[4:29]  ¹⁰ tn Grk “cast.”

[4:29]  ¹¹ tn Or “city.”

[4:29]  ¹² tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ¹³ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[10:6]  ¹⁴ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁵ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[24:5]  ¹⁶ tn Here δέ (de) has not been translated.

[24:5]  ¹⁷ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ¹⁸ tn Or “They were extremely afraid.”

[24:5]  ¹⁹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ²⁰ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.