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 5:7

5:7 So ⁷  they motioned ⁸  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ⁹ 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ¹⁰  your reward is great in heaven. For their ancestors ¹¹  did the same things to the prophets. ¹² 

Lukas 8:5

8:5 “A sower went out to sow ¹³  his seed. ¹⁴  And as he sowed, some fell along the path and was trampled on, and the wild birds ¹⁵  devoured it.

Lukas 8:10

8:10 He ¹⁶  said, “You have been given ¹⁷  the opportunity to know ¹⁸  the secrets ¹⁹  of the kingdom of God, ²⁰  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ²¹ 

Lukas 8:29

8:29 For Jesus ²²  had started commanding ²³  the evil ²⁴  spirit to come out of the man. (For it had seized him many times, so ²⁵  he would be bound with chains and shackles ²⁶  and kept under guard. But ²⁷  he would break the restraints and be driven by the demon into deserted ²⁸  places.) ²⁹ 

Lukas 8:35

8:35 So ³⁰  the people went out to see what had happened, and they came to Jesus. They ³¹  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ³²  have nests, but the Son of Man has no place to lay his head.” ³³ 

Lukas 9:62

9:62 Jesus ³⁴  said to him, “No one who puts his ³⁵  hand to the plow and looks back ³⁶  is fit for the kingdom of God.” ³⁷ 

Lukas 10:7

10:7 Stay ³⁸  in that same house, eating and drinking what they give you, ³⁹  for the worker deserves his pay. ⁴⁰  Do not move around from house to house.

Lukas 10:34

10:34 He ⁴¹  went up to him ⁴²  and bandaged his wounds, pouring oil ⁴³  and wine on them. Then ⁴⁴  he put him on ⁴⁵  his own animal, ⁴⁶  brought him to an inn, and took care of him.

Lukas 11:7

11:7 Then ⁴⁷  he will reply ⁴⁸  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁴⁹  I cannot get up and give you anything.’ ⁵⁰ 

Lukas 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ⁵¹  the last state of that person ⁵²  is worse than the first.” ⁵³ 

Lukas 12:27

12:27 Consider how the flowers ⁵⁴  grow; they do not work ⁵⁵  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 12:33

12:33 Sell your possessions ⁵⁶  and give to the poor. ⁵⁷  Provide yourselves purses that do not wear out – a treasure in heaven ⁵⁸  that never decreases, ⁵⁹  where no thief approaches and no moth ⁶⁰  destroys.

Lukas 13:19

13:19 It is like a mustard seed ⁶¹  that a man took and sowed ⁶²  in his garden. It ⁶³  grew and became a tree, ⁶⁴  and the wild birds ⁶⁵  nested in its branches.” ⁶⁶ 

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ⁶⁷  you who kill the prophets and stone those who are sent to you! ⁶⁸  How often I have longed ⁶⁹  to gather your children together as a hen gathers her chicks under her wings, but ⁷⁰  you would have none of it! ⁷¹ 

Lukas 15:4

15:4 “Which one ⁷²  of you, if he has a hundred ⁷³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁷⁴  and go look for ⁷⁵  the one that is lost until he finds it? ⁷⁶ 

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ⁷⁷  also said to the disciples, “There was a rich man who was informed of accusations ⁷⁸  that his manager ⁷⁹  was wasting ⁸⁰  his assets.

Lukas 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ⁸¹  replied, ‘A hundred measures ⁸²  of wheat.’ The manager ⁸³  said to him, ‘Take your bill, and write eighty.’ ⁸⁴ 

Lukas 18:16

18:16 But Jesus called for the children, ⁸⁵  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ⁸⁶  belongs to such as these. ⁸⁷ 

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁸⁸  Jesus ⁸⁹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁹⁰  and everything that is written about the Son of Man by the prophets will be accomplished. ⁹¹ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ⁹²  to the poor, and if ⁹³  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 19:44

19:44 They will demolish you ⁹⁴  – you and your children within your walls ⁹⁵  – and they will not leave within you one stone ⁹⁶  on top of another, ⁹⁷  because you did not recognize the time of your visitation from God.” ⁹⁸ 

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ⁹⁹  But she, out of her poverty, put in everything she had to live on.” ¹⁰⁰ 

Lukas 21:24

21:24 They ¹⁰¹  will fall by the edge ¹⁰²  of the sword and be led away as captives ¹⁰³  among all nations. Jerusalem ¹⁰⁴  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹⁰⁵ 

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ¹⁰⁶  He bent down ¹⁰⁷  and saw only the strips of linen cloth; ¹⁰⁸  then he went home, ¹⁰⁹  wondering ¹¹⁰  what had happened. ¹¹¹ 

Lukas 24:18-19

24:18 Then one of them, named Cleopas, answered him, ¹¹²  “Are you the only visitor to Jerusalem who doesn’t know ¹¹³  the things that have happened there ¹¹⁴  in these days?” 24:19 He ¹¹⁵  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹¹⁶  who, with his powerful deeds and words, proved to be a prophet ¹¹⁷  before God and all the people;

Lukas 24:44

Jesus’ Final Commission

24:44 Then ¹¹⁸  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹¹⁹  in the law of Moses and the prophets and the psalms ¹²⁰  must be fulfilled.”

[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.

[5:7]  ⁷ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ⁸ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ⁹ tn This infinitive conveys the idea that the boats were at the point of sinking.

[6:23]  ¹⁰ 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]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹² sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[8:5]  ¹³ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ¹⁴ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ¹⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:10]  ¹⁶ tn Here δέ (de) has not been translated.

[8:10]  ¹⁷ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ¹⁸ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ¹⁹ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ²⁰ 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.

[8:10]  ²¹ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:29]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ²³ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ²⁴ tn Grk “unclean.”

[8:29]  ²⁵ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ²⁶ tn Or “fetters”; these were chains for the feet.

[8:29]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ²⁸ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ²⁹ sn This is a parenthetical, explanatory comment by the author.

[8:35]  ³⁰ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ³¹ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:58]  ³² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ³³ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:62]  ³⁴ tn Here δέ (de) has not been translated.

[9:62]  ³⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ³⁶ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ³⁷ 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.

[10:7]  ³⁸ tn Here δέ (de) has not been translated.

[10:7]  ³⁹ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁴⁰ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:34]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ⁴² tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁴³ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ⁴⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ⁴⁵ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ⁴⁶ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[11:7]  ⁴⁷ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁴⁸ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁴⁹ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁵⁰ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:26]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ⁵² tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ⁵³ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[12:27]  ⁵⁴ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ⁵⁵ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[12:33]  ⁵⁶ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ⁵⁷ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ⁵⁸ tn Grk “in the heavens.”

[12:33]  ⁵⁹ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ⁶⁰ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[13:19]  ⁶¹ sn The mustard seed was noted for its tiny size.

[13:19]  ⁶² tn Grk “threw.”

[13:19]  ⁶³ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ⁶⁴ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ⁶⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ⁶⁶ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:34]  ⁶⁷ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁶⁸ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁶⁹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁷⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁷¹ tn Grk “you were not willing.”

[15:4]  ⁷² tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁷³ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ⁷⁴ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁷⁵ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁷⁶ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[16:1]  ⁷⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁷⁸ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁷⁹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁸⁰ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:7]  ⁸¹ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ⁸² sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ⁸³ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ⁸⁴ sn The percentage of reduction may not be as great because of the change in material.

[18:16]  ⁸⁵ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁸⁶ 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.

[18:16]  ⁸⁷ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:31]  ⁸⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁸⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁹¹ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[19:8]  ⁹² sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ⁹³ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:44]  ⁹⁴ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁹⁵ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁹⁶ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁹⁷ tn Grk “leave stone on stone.”

[19:44]  ⁹⁸ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[21:4]  ⁹⁹ tn Grk “out of what abounded to them.”

[21:4]  ¹⁰⁰ tn Or “put in her entire livelihood.”

[21:24]  ¹⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁰² tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹⁰³ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ¹⁰⁴ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁰⁵ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[24:12]  ¹⁰⁶ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ¹⁰⁷ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ¹⁰⁸ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ¹⁰⁹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ¹¹⁰ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ¹¹¹ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:18]  ¹¹² tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹¹³ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ¹¹⁴ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ¹¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ¹¹⁶ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ¹¹⁷ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:44]  ¹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹¹⁹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹²⁰ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.