Lukas 2:3

2:3 Everyone ¹  went to his own town ²  to be registered.

Lukas 2:42

2:42 When ³  he was twelve years old, ⁴  they went up ⁵  according to custom.

Lukas 4:28

4:28 When they heard this, all the people ⁶  in the synagogue were filled with rage.

Lukas 5:20

5:20 When ⁷  Jesus ⁸  saw their ⁹  faith he said, “Friend, ¹⁰  your sins are forgiven.” ¹¹ 

Lukas 10:21

10:21 On that same occasion ¹²  Jesus ¹³  rejoiced ¹⁴  in the Holy Spirit and said, “I praise ¹⁵  you, Father, Lord ¹⁶  of heaven and earth, because ¹⁷  you have hidden these things from the wise ¹⁸  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ¹⁹ 

Lukas 11:25

11:25 When it returns, ²⁰  it finds the house ²¹  swept clean and put in order. ²² 

Lukas 17:26

17:26 Just ²³  as it was ²⁴  in the days of Noah, ²⁵  so too it will be in the days of the Son of Man.

Lukas 18:36

18:36 When he heard a crowd going by, he asked what was going on.

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ²⁶  when Jesus ²⁷  approached ²⁸  and saw the city, he wept over it,

Lukas 20:34

20:34 So ²⁹  Jesus said to them, “The people of this age ³⁰  marry and are given in marriage.

Lukas 22:28

22:28 “You are the ones who have remained ³¹  with me in my trials.

Lukas 22:69

22:69 But from now on ³²  the Son of Man will be seated at the right hand ³³  of the power ³⁴  of God.”

[2:3]  ¹ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ² tn Or “hometown” (so CEV).

[2:42]  ³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ⁴ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

[2:42]  ⁵ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

[4:28]  ⁶ tn The words “the people” are not in the Greek text but have been supplied.

[5:20]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ⁹ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ¹⁰ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ¹¹ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[10:21]  ¹² tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹⁴ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹⁵ tn Or “thank.”

[10:21]  ¹⁶ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ¹⁷ tn Or “that.”

[10:21]  ¹⁸ sn See 1 Cor 1:26-31.

[10:21]  ¹⁹ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[11:25]  ²⁰ tn Grk “comes.”

[11:25]  ²¹ tn The words “the house” are not in Greek but are implied.

[11:25]  ²² sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[17:26]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ²⁴ tn Or “as it happened.”

[17:26]  ²⁵ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[19:41]  ²⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ²⁷ tn Grk “he.”

[19:41]  ²⁸ 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.

[20:34]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ³⁰ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[22:28]  ³¹ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:69]  ³² sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ³³ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ³⁴ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.