Luke 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ¹  or two young pigeons. ² 

Luke 4:12

4:12 Jesus ³  answered him, ⁴  “It is said, ‘You are not to put the Lord your God to the test.’” ⁵ 

Luke 13:27

13:27 But ⁶  he will reply, ⁷  ‘I don’t know where you come from! ⁸  Go away from me, all you evildoers!’ ⁹ 

Luke 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹⁰  in your midst.” ¹¹ 

Luke 17:23

17:23 Then people ¹²  will say to you, ‘Look, there he is!’ ¹³  or ‘Look, here he is!’ Do not go out or chase after them. ¹⁴ 

Luke 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁵  it.’”

[2:24]  ¹ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ² sn A quotation from Lev 12:8; 5:11 (LXX).

[4:12]  ³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ⁴ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ⁵ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[13:27]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ⁶ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  ⁷ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ⁸ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[17:21]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ¹¹ 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.

[19:31]  ¹¹ sn The custom called angaria allowed the impressment of animals for service to a significant figure.