Lukas 2:46

2:46 After ¹  three days ²  they found him in the temple courts, ³  sitting among the teachers, ⁴  listening to them and asking them questions.

Lukas 2:49

2:49 But ⁵  he replied, ⁶  “Why were you looking for me? ⁷  Didn’t you know that I must be in my Father’s house?” ⁸ 

Lukas 4:20

4:20 Then ⁹  he rolled up ¹⁰  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ¹¹  him.

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ¹²  with him, but Jesus ¹³  sent him away, saying,

Lukas 9:59

9:59 Jesus ¹⁴  said to another, “Follow me.” But he replied, ¹⁵  “Lord, first let me go and bury my father.”

Lukas 11:11

11:11 What father among you, if your ¹⁶  son asks for ¹⁷  a fish, will give him a snake ¹⁸  instead of a fish?

Lukas 11:53

11:53 When he went out from there, the experts in the law ¹⁹  and the Pharisees began to oppose him bitterly, ²⁰  and to ask him hostile questions ²¹  about many things,

Lukas 12:15

12:15 Then ²²  he said to them, “Watch out and guard yourself from ²³  all types of greed, ²⁴  because one’s life does not consist in the abundance of his possessions.”

Lukas 14:7

On Seeking Seats of Honor

14:7 Then ²⁵  when Jesus ²⁶  noticed how the guests ²⁷  chose the places of honor, ²⁸  he told them a parable. He said to them,

Lukas 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ²⁹  replied, ‘A hundred measures ³⁰  of wheat.’ The manager ³¹  said to him, ‘Take your bill, and write eighty.’ ³² 

Lukas 16:18

16:18 “Everyone who divorces his wife and marries ³³  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

Lukas 17:37

17:37 Then ³⁴  the disciples ³⁵  said ³⁶  to him, “Where, ³⁷  Lord?” He replied to them, “Where the dead body ³⁸  is, there the vultures ³⁹  will gather.” ⁴⁰ 

Lukas 20:15

20:15 So ⁴¹  they threw him out of the vineyard and killed ⁴²  him. What then will the owner of the vineyard do to them?

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ⁴³  Touch me and see; a ghost ⁴⁴  does not have flesh and bones like you see I have.”

[2:46]  ¹ tn Grk “And it happened that after.” 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 καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ² sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ³ tn Grk “the temple.”

[2:46]  ⁴ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[2:49]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ⁶ tn Grk “he said to them.”

[2:49]  ⁷ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁸ 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.

[4:20]  ⁹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ¹⁰ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ¹¹ tn Or “gazing at,” “staring at.”

[8:38]  ¹² tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:59]  ¹⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ¹⁵ tn Grk “said.”

[11:11]  ¹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ¹⁷ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ¹⁸ sn The snake probably refers to a water snake.

[11:53]  ¹⁹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ²⁰ tn Or “terribly.”

[11:53]  ²¹ tn For this term see L&N 33.183.

[12:15]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ²³ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ²⁴ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[14:7]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ²⁷ tn Grk “those who were invited.”

[14:7]  ²⁸ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[16:7]  ²⁹ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ³⁰ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ³¹ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ³² sn The percentage of reduction may not be as great because of the change in material.

[16:18]  ³³ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[17:37]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ³⁵ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ³⁶ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ³⁷ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ³⁸ tn Or “corpse.”

[17:37]  ³⁹ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

[17:37]  ⁴⁰ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[20:15]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ⁴² sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[24:39]  ⁴³ tn Grk “that it is I myself.”

[24:39]  ⁴⁴ tn See tc note on “ghost” in v. 37.