Luke 2:43

2:43 But ¹  when the feast was over, ²  as they were returning home, ³  the boy Jesus stayed behind in Jerusalem. His ⁴  parents ⁵  did not know it,

Luke 9:51

Rejection in Samaria

9:51 Now when ⁶  the days drew near ⁷  for him to be taken up, ⁸  Jesus ⁹  set out resolutely ¹⁰  to go to Jerusalem. ¹¹ 

Luke 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹²  against us.

And do not lead us into temptation.” ¹³ 

Luke 12:18

12:18 Then ¹⁴  he said, ‘I ¹⁵  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Luke 14:23

14:23 So ¹⁶  the master said to his ¹⁷  slave, ‘Go out to the highways ¹⁸  and country roads ¹⁹  and urge ²⁰  people ²¹  to come in, so that my house will be filled. ²² 

Luke 15:9

15:9 Then ²³  when she has found it, she calls together her ²⁴  friends and neighbors, saying, ‘Rejoice ²⁵  with me, for I have found the coin ²⁶  that I had lost.’

Luke 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²⁷  so that when it runs out you will be welcomed ²⁸  into the eternal homes. ²⁹ 

Luke 18:20

18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ³⁰ 

Luke 19:24

19:24 And he said to his attendants, ³¹  ‘Take the mina from him, and give it to the one who has ten.’ ³² 

Luke 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ³³  on thrones judging ³⁴  the twelve tribes of Israel.

Luke 24:32

24:32 They ³⁵  said to each other, “Didn’t ³⁶  our hearts ³⁷  burn within us ³⁸  while he was speaking with us on the road, while he was explaining ³⁹  the scriptures to us?”

[2:43]  ¹ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ² tn Grk “when the days ended.”

[2:43]  ³ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁴ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ⁵ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[9:51]  ⁶ tn Grk “And it happened that when.” 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.

[9:51]  ⁷ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ⁸ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁰ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:4]  ¹¹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ¹² tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[12:18]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ¹⁷ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[14:23]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ²² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ²³ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ²⁴ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ²⁵ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ²⁶ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ²⁷ sn So that my house will be filled. God will bless many people.

[15:9]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ²⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ²⁸ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ²⁹ tn Grk “drachma.”

[16:9]  ³¹ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ³² sn The passive refers to the welcome of heaven.

[16:9]  ³³ tn Grk “eternal tents” (as dwelling places).

[18:20]  ³⁶ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[19:24]  ⁴¹ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ⁴² tn Grk “the ten minas.”

[22:30]  ⁴⁶ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ⁴⁷ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[24:32]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁵² tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁵³ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁵⁴ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  ⁵⁵ tn Grk “opening” (cf. Acts 17:3).