Luke 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹  in your midst.” ² 

Luke 17:23

17:23 Then people ³  will say to you, ‘Look, there he is!’ ⁴  or ‘Look, here he is!’ Do not go out or chase after them. ⁵ 

Luke 22:38

22:38 So ⁶  they said, “Look, Lord, here are two swords.” ⁷  Then he told them, “It is enough.” ⁸ 

Luke 24:6

24:6 He is not here, but has been raised! ⁹  Remember how he told you, while he was still in Galilee, ¹⁰ 

Luke 15:17

15:17 But when he came to his senses ¹¹  he said, ‘How many of my father’s hired workers have food ¹²  enough to spare, but here I am dying from hunger!

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ¹³  bring them here and slaughter ¹⁴  them ¹⁵  in front of me!’”

Luke 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ¹⁶  All will be torn down!” ¹⁷ 

Luke 23:5

23:5 But they persisted ¹⁸  in saying, “He incites ¹⁹  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ²⁰ 

Luke 4:23

4:23 Jesus ²¹  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ²²  and say, ‘What we have heard that you did in Capernaum, ²³  do here in your hometown too.’”

Luke 9:41

9:41 Jesus answered, ²⁴  “You ²⁵  unbelieving ²⁶  and perverse generation! How much longer ²⁷  must I be with you and endure ²⁸  you? ²⁹  Bring your son here.”

Luke 11:31-32

11:31 The queen of the South ³⁰  will rise up at the judgment ³¹  with the people ³²  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ³³  something greater ³⁴  than Solomon is here! 11:32 The people ³⁵  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ³⁶  – and now, ³⁷  something greater than Jonah is here!

Luke 16:25

16:25 But Abraham said, ‘Child, ³⁸  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ³⁹ 

Luke 9:12

9:12 Now the day began to draw to a close, ⁴⁰  so ⁴¹  the twelve came and said to Jesus, ⁴²  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ⁴³  and food, because we are in an isolated place.” ⁴⁴ 

Luke 9:33

9:33 Then ⁴⁵  as the men ⁴⁶  were starting to leave, ⁴⁷  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ⁴⁸  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Luke 14:21

14:21 So ⁴⁹  the slave came back and reported this to his master. Then the master of the household was furious ⁵⁰  and said to his slave, ‘Go out quickly ⁵¹  to the streets and alleys of the city, ⁵²  and bring in the poor, ⁵³  the crippled, ⁵⁴  the blind, and the lame.’

[17:21]  ¹ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ² tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[17:23]  ³ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ⁴ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ⁵ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[22:38]  ⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ⁶ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ⁷ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[24:6]  ⁷ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  ⁸ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[15:17]  ⁹ tn Grk “came to himself” (an idiom).

[15:17]  ¹⁰ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[19:27]  ¹¹ tn Grk “to rule over them.”

[19:27]  ¹² tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ¹³ sn Slaughter them. To reject the king is to face certain judgment from him.

[21:6]  ¹³ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ¹⁴ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[23:5]  ¹⁵ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ¹⁶ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ¹⁷ tn Grk “beginning from Galilee until here.”

[4:23]  ¹⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ¹⁸ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ¹⁹ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[9:41]  ¹⁹ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ²⁰ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ²¹ tn Or “faithless.”

[9:41]  ²² tn Grk “how long.”

[9:41]  ²³ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ²⁴ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[11:31]  ²¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ²² sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ²³ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ²⁴ tn Grk “behold.”

[11:31]  ²⁵ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ²³ tn See the note on the word “people” in v. 31.

[11:32]  ²⁴ tn Grk “at the preaching of Jonah.”

[11:32]  ²⁵ tn Grk “behold.”

[16:25]  ²⁵ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²⁶ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[9:12]  ²⁷ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ²⁸ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ³⁰ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ³¹ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:33]  ²⁹ tn Grk “And it happened that as.” 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 “then” to indicate the implied sequence of events within the narrative.

[9:33]  ³⁰ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ³¹ tn Grk “to leave from him.”

[9:33]  ³² tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[14:21]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ³² tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ³³ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ³⁴ tn Or “town.”

[14:21]  ³⁵ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ³⁶ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.