Luke 17:35

17:35 There will be two women grinding grain together; ¹  one will be taken and the other left.”

Luke 9:10

The Feeding of the Five Thousand

9:10 When ²  the apostles returned, ³  they told Jesus ⁴  everything they had done. Then ⁵  he took them with him and they withdrew privately to a town ⁶  called Bethsaida. ⁷ 

Luke 9:28

The Transfiguration

9:28 Now ⁸  about eight days ⁹  after these sayings, Jesus ¹⁰  took with him Peter, John, and James, and went up the mountain to pray.

Luke 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ¹¹ 

Luke 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ¹²  the last state of that person ¹³  is worse than the first.” ¹⁴ 

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ¹⁵  Jesus ¹⁶  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹⁷  and everything that is written about the Son of Man by the prophets will be accomplished. ¹⁸ 

[17:35]  ¹ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[9:10]  ² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ³ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁶ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  ⁷ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[9:28]  ³ tn Grk “Now it happened that about.” 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.

[9:28]  ⁴ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:34]  ⁴ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[11:26]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ⁶ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ⁷ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[18:31]  ⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁹ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.