Lukas 2:48

2:48 When ¹  his parents ²  saw him, they were overwhelmed. His ³  mother said to him, “Child, ⁴  why have you treated ⁵  us like this? Look, your father and I have been looking for you anxiously.” ⁶ 

Lukas 4:42

4:42 The next morning ⁷  Jesus ⁸  departed and went to a deserted place. Yet ⁹  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ¹⁰  was going through the grain fields on ¹¹  a Sabbath, ¹²  and his disciples picked some heads of wheat, ¹³  rubbed them in their hands, and ate them. ¹⁴ 

Lukas 7:9

7:9 When Jesus heard this, he was amazed ¹⁵  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ¹⁶ 

Lukas 7:28

7:28 I tell you, among those born of women no one is greater ¹⁷  than John. ¹⁸  Yet the one who is least ¹⁹  in the kingdom of God ²⁰  is greater than he is.”

Lukas 8:2

8:2 and also some women ²¹  who had been healed of evil spirits and disabilities: ²²  Mary ²³  (called Magdalene), from whom seven demons had gone out,

Lukas 8:14

8:14 As for the seed that ²⁴  fell among thorns, these are the ones who hear, but ²⁵  as they go on their way they are choked ²⁶  by the worries and riches and pleasures of life, ²⁷  and their fruit does not mature. ²⁸ 

Lukas 15:6

15:6 Returning ²⁹  home, he calls together ³⁰  his ³¹  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ³²  proceeded to tell a parable, because he was near to Jerusalem, ³³  and because they thought ³⁴  that the kingdom of God ³⁵  was going to ³⁶  appear immediately.

Lukas 20:1

The Authority of Jesus

20:1 Now one ³⁷  day, as Jesus ³⁸  was teaching the people in the temple courts ³⁹  and proclaiming ⁴⁰  the gospel, the chief priests and the experts in the law ⁴¹  with the elders came up ⁴² 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ⁴³  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. ⁴⁴ 

Lukas 23:8

23:8 When ⁴⁵  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ⁴⁶  some miraculous sign. ⁴⁷ 

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁴⁸  the people. When I examined him before you, I ⁴⁹  did not find this man guilty ⁵⁰  of anything you accused him of doing.

[2:48]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ² tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁴ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁵ tn Or “Child, why did you do this to us?”

[2:48]  ⁶ tn Or “your father and I have been terribly worried looking for you.”

[4:42]  ⁷ tn Grk “When it became day.”

[4:42]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[6:1]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ¹¹ tn Grk “Now it happened that on.” 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.

[6:1]  ¹² tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ¹³ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ¹⁴ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[7:9]  ¹⁵ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ¹⁶ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:28]  ¹⁷ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ¹⁸ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹⁹ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ²⁰ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[8:2]  ²¹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ²² tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ²³ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:14]  ²⁴ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ²⁶ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ²⁷ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ²⁸ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[15:6]  ²⁹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ³⁰ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ³¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[19:11]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ³⁴ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ³⁵ 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]  ³⁶ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[20:1]  ³⁷ 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:1]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ³⁹ tn Grk “the temple.”

[20:1]  ⁴⁰ tn Or “preaching.”

[20:1]  ⁴¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁴² sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[21:34]  ⁴³ 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]  ⁴⁴ 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.

[23:8]  ⁴⁵ tn Here δέ (de) has not been translated.

[23:8]  ⁴⁶ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ⁴⁷ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[23:14]  ⁴⁸ tn This term also appears in v. 2.

[23:14]  ⁴⁹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁵⁰ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.