Lukas 9:19

9:19 They ¹  answered, ²  “John the Baptist; others say Elijah; ³  and still others that one of the prophets of long ago has risen.” ⁴ 

Lukas 11:53

11:53 When he went out from there, the experts in the law ⁵  and the Pharisees began to oppose him bitterly, ⁶  and to ask him hostile questions ⁷  about many things,

Lukas 12:36

12:36 be like people ⁸  waiting for their master to come back from the wedding celebration, ⁹  so that when he comes and knocks they can immediately open the door for him.

Lukas 16:30-31

16:30 Then ¹⁰  the rich man ¹¹  said, ‘No, father Abraham, but if someone from the dead ¹²  goes to them, they will repent.’ 16:31 He ¹³  replied to him, ‘If they do not respond to ¹⁴  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁵ 

Lukas 17:2

17:2 It would be better for him to have a millstone ¹⁶  tied around his neck and be thrown into the sea ¹⁷  than for him to cause one of these little ones to sin. ¹⁸ 

Lukas 17:22

The Coming of the Son of Man

17:22 Then ¹⁹  he said to the disciples, “The days are coming when you will desire to see one of the days ²⁰  of the Son of Man, and you will not see it.

Lukas 17:24

17:24 For just like the lightning flashes ²¹  and lights up the sky from one side to the other, so will the Son of Man be in his day. ²² 

Lukas 18:34

18:34 But ²³  the twelve ²⁴  understood none of these things. This ²⁵  saying was hidden from them, and they did not grasp ²⁶  what Jesus meant. ²⁷ 

[9:19]  ¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ² tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ³ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ⁴ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[11:53]  ⁵ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁶ tn Or “terribly.”

[11:53]  ⁷ tn For this term see L&N 33.183.

[12:36]  ⁸ 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]  ⁹ sn An ancient wedding celebration could last for days (Tob 11:18).

[16:30]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹¹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ¹² sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[16:31]  ¹³ tn Here δέ (de) has not been translated.

[16:31]  ¹⁴ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁵ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:2]  ¹⁶ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ¹⁷ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ¹⁸ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[17:22]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ²⁰ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[17:24]  ²¹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ²² tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[18:34]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ²⁴ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ²⁵ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ²⁶ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ²⁷ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.