Lukas 2:43

2:43 But ¹  when the feast was over, ²  as they were returning home, ³  the boy Jesus stayed behind in Jerusalem. His ⁴  parents ⁵  did not know it,

Lukas 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁶  Then ⁷  Jesus said to Simon, “Do not be afraid; from now on ⁸  you will be catching people.” ⁹ 

Lukas 6:25

6:25 “Woe to you who are well satisfied with food ¹⁰  now, for you will be hungry.

“Woe to you ¹¹  who laugh ¹²  now, for you will mourn and weep.

Lukas 8:22

Stilling of a Storm

8:22 One ¹³  day Jesus ¹⁴  got into a boat ¹⁵  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ¹⁶  they set out,

Lukas 12:52

12:52 For from now on ¹⁷  there will be five in one household divided, three against two and two against three.

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁸  proceeded to tell a parable, because he was near to Jerusalem, ¹⁹  and because they thought ²⁰  that the kingdom of God ²¹  was going to ²²  appear immediately.

Lukas 19:44

19:44 They will demolish you ²³  – you and your children within your walls ²⁴  – and they will not leave within you one stone ²⁵  on top of another, ²⁶  because you did not recognize the time of your visitation from God.” ²⁷ 

Lukas 20:16

20:16 He will come and destroy ²⁸  those tenants and give the vineyard to others.” ²⁹  When the people ³⁰  heard this, they said, “May this never happen!” ³¹ 

Lukas 21:7

21:7 So ³²  they asked him, ³³  “Teacher, when will these things ³⁴  happen? And what will be the sign that ³⁵  these things are about to take place?”

Lukas 21:34

Be Ready!

21:34 “But be on your guard ³⁶  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ³⁷ 

Lukas 23:50

Jesus’ Burial

23:50 Now ³⁸  there was a man named Joseph who was a member of the council, ³⁹  a good and righteous man.

[2:43]  ¹ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ² tn Grk “when the days ended.”

[2:43]  ³ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁴ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ⁵ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[5:10]  ⁶ tn Or “business associates.”

[5:10]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁸ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁹ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[6:25]  ¹⁰ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ¹¹ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ¹² sn That is, laugh with happiness and joy.

[8:22]  ¹³ tn Grk “Now it happened that one.” 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. Here δέ (de) has not been translated either.

[8:22]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ¹⁵ sn A boat that held all the disciples would be of significant size.

[8:22]  ¹⁶ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[12:52]  ¹⁷ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[19:11]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ²⁰ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²¹ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ²² tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:44]  ²³ 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]  ²⁴ 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]  ²⁵ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²⁶ tn Grk “leave stone on stone.”

[19:44]  ²⁷ 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.

[20:16]  ²⁸ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ²⁹ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ³⁰ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ³¹ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[21:7]  ³² tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ³³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ³⁴ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ³⁵ tn Grk “when.”

[21:34]  ³⁶ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ³⁷ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[23:50]  ³⁸ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:50]  ³⁹ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.