Luke 17:30

17:30 It will be the same on the day the Son of Man is revealed.

Luke 18:16

18:16 But Jesus called for the children, ¹  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ²  belongs to such as these. ³ 

Luke 6:26

6:26 “Woe to you ⁴  when all people ⁵  speak well of you, for their ancestors ⁶  did the same things to the false prophets.

Luke 14:19

14:19 Another ⁷  said, ‘I have bought five yoke of oxen, ⁸  and I am going out ⁹  to examine them. Please excuse me.’

Luke 4:41

4:41 Demons also came out ¹⁰  of many, crying out, ¹¹  “You are the Son of God!” ¹²  But he rebuked ¹³  them, and would not allow them to speak, ¹⁴  because they knew that he was the Christ. ¹⁵ 

Luke 5:7

5:7 So ¹⁶  they motioned ¹⁷  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ¹⁸ 

Luke 6:23

6:23 Rejoice in that day, and jump for joy, because ¹⁹  your reward is great in heaven. For their ancestors ²⁰  did the same things to the prophets. ²¹ 

Luke 17:31

17:31 On that day, anyone who is on the roof, ²²  with his goods in the house, must not come down ²³  to take them away, and likewise the person in the field must not turn back.

Luke 10:21

10:21 On that same occasion ²⁴  Jesus ²⁵  rejoiced ²⁶  in the Holy Spirit and said, “I praise ²⁷  you, Father, Lord ²⁸  of heaven and earth, because ²⁹  you have hidden these things from the wise ³⁰  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ³¹ 

[18:16]  ¹ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ² sn The kingdom of God is a major theme of Jesus. 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.

[18:16]  ³ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[6:26]  ¹ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ³ tn Or “forefathers”; Grk “fathers.”

[14:19]  ¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ² sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ³ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[4:41]  ¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ³ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁴ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ⁵ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:7]  ¹ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ² tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ³ tn This infinitive conveys the idea that the boats were at the point of sinking.

[6:23]  ¹ 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]  ² tn Or “forefathers”; Grk “fathers.”

[6:23]  ³ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[17:31]  ¹ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ² sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[10:21]  ¹ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ³ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ⁴ tn Or “thank.”

[10:21]  ⁵ 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]  ⁶ tn Or “that.”

[10:21]  ⁷ sn See 1 Cor 1:26-31.

[10:21]  ⁸ 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.