Lukas 2:38

2:38 At that moment, ¹  she came up to them ²  and began to give thanks to God and to speak ³  about the child ⁴  to all who were waiting for the redemption of Jerusalem. ⁵ 

Lukas 2:49

2:49 But ⁶  he replied, ⁷  “Why were you looking for me? ⁸  Didn’t you know that I must be in my Father’s house?” ⁹ 

Lukas 3:19

3:19 But when John rebuked Herod ¹⁰  the tetrarch ¹¹  because of Herodias, his brother’s wife, ¹²  and because of all the evil deeds ¹³  that he had done,

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ¹⁴  your reward is great in heaven. For their ancestors ¹⁵  did the same things to the prophets. ¹⁶ 

Lukas 7:3

7:3 When the centurion ¹⁷  heard ¹⁸  about Jesus, he sent some Jewish elders ¹⁹  to him, asking him to come ²⁰  and heal his slave.

Lukas 8:17

8:17 For nothing is hidden ²¹  that will not be revealed, ²²  and nothing concealed that will not be made known and brought to light.

Lukas 13:1

A Call to Repent

13:1 Now ²³  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²⁴ 

Lukas 16:2

16:2 So ²⁵  he called the manager ²⁶  in and said to him, ‘What is this I hear about you? ²⁷  Turn in the account of your administration, ²⁸  because you can no longer be my manager.’

Lukas 18:43

18:43 And immediately he regained ²⁹  his sight and followed Jesus, ³⁰  praising ³¹  God. When ³²  all the people saw it, they too ³³  gave praise to God.

[2:38]  ¹ tn Grk “at that very hour.”

[2:38]  ² tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ³ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁴ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁵ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:49]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ⁷ tn Grk “he said to them.”

[2:49]  ⁸ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁹ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[3:19]  ¹⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ¹¹ sn See the note on tetrarch in 3:1.

[3:19]  ¹² tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ¹³ tn Or “immoralities.”

[6:23]  ¹⁴ 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]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹⁶ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:3]  ¹⁷ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹⁸ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁹ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ²⁰ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[8:17]  ²¹ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ²² tn Or “disclosed.”

[13:1]  ²³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²⁴ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[16:2]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²⁶ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁷ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁸ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[18:43]  ²⁹ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ³¹ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ³³ tn The word “too” has been supplied for stylistic reasons.