Lukas 2:45

2:45 When ¹  they did not find him, they returned to Jerusalem ²  to look for him.

Lukas 4:15

4:15 He ³  began to teach ⁴  in their synagogues ⁵  and was praised ⁶  by all.

Lukas 11:16

11:16 Others, to test ⁷  him, ⁸  began asking for ⁹  a sign ¹⁰  from heaven.

Lukas 11:54

11:54 plotting against ¹¹  him, to catch ¹²  him in something he might say.

Lukas 14:25

Counting the Cost

14:25 Now large crowds ¹³  were accompanying Jesus, ¹⁴  and turning to them he said,

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹⁵  when Jesus ¹⁶  approached ¹⁷  and saw the city, he wept over it,

Lukas 22:43

22:43 [Then an angel from heaven appeared to him and strengthened him.

Lukas 23:9

23:9 So ¹⁸  Herod ¹⁹  questioned him at considerable length; Jesus ²⁰  gave him no answer.

Lukas 23:36

23:36 The soldiers also mocked him, coming up and offering him sour wine, ²¹ 

Lukas 24:31

24:31 At this point ²²  their eyes were opened and they recognized ²³  him. ²⁴  Then ²⁵  he vanished out of their sight.

Lukas 24:40

24:40 When he had said this, he showed them his hands and his feet. ²⁶ 

[2:45]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:45]  ² sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

[4:15]  ³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁴ tn The imperfect verb has been translated ingressively.

[4:15]  ⁵ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ⁶ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[11:16]  ⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ¹⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:54]  ¹¹ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ¹² tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[14:25]  ¹³ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

[14:25]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:41]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹⁶ tn Grk “he.”

[19:41]  ¹⁷ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[23:9]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ¹⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[23:36]  ²¹ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[24:31]  ²² tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ²³ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ²⁴ tn This pronoun is somewhat emphatic.

[24:31]  ²⁵ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:40]  ²⁶ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.