Luke 2:50

2:50 Yet ¹  his parents ²  did not understand ³  the remark ⁴  he made ⁵  to them.

Luke 6:46

6:46 “Why ⁶  do you call me ‘Lord, Lord,’ ⁷  and don’t do what I tell you? ⁸ 

Luke 9:40

9:40 I ⁹  begged ¹⁰  your disciples to cast it out, but ¹¹  they could not do so.” ¹² 

Luke 9:53

9:53 but the villagers ¹³  refused to welcome ¹⁴  him, because he was determined to go to Jerusalem. ¹⁵ 

Luke 11:38

11:38 The ¹⁶  Pharisee was astonished when he saw that Jesus ¹⁷  did not first wash his hands ¹⁸  before the meal.

Luke 11:40

11:40 You fools! ¹⁹  Didn’t the one who made the outside make the inside as well? ²⁰ 

Luke 12:57

Clear the Debts

12:57 “And ²¹  why don’t you judge for yourselves what is right?

Luke 12:59

12:59 I tell you, you will never get out of there until you have paid the very last cent!” ²² 

Luke 14:20

14:20 Another ²³  said, ‘I just got married, and I cannot come.’ ²⁴ 

Luke 14:30

14:30 They will say, ²⁵  ‘This man ²⁶  began to build and was not able to finish!’ ²⁷ 

Luke 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ²⁸ 

Luke 20:38

20:38 Now he is not God of the dead, but of the living, ²⁹  for all live before him.” ³⁰ 

Luke 21:18

21:18 Yet ³¹  not a hair of your head will perish. ³² 

Luke 22:57

22:57 But Peter ³³  denied it: “Woman, ³⁴  I don’t know ³⁵  him!”

Luke 24:3

24:3 but when they went in, they did not find the body of the Lord Jesus. ³⁶ 

[2:50]  ¹ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

[2:50]  ² tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

[2:50]  ³ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

[2:50]  ⁴ tn Or “the matter.”

[2:50]  ⁵ tn Grk “which he spoke.”

[6:46]  ⁶ tn Here δέ (de) has not been translated.

[6:46]  ⁷ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ⁸ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[9:40]  ¹¹ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

[9:40]  ¹² sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ¹⁴ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:53]  ¹⁶ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹⁷ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹⁸ tn Grk “because his face was set toward Jerusalem.”

[11:38]  ²¹ tn Here δέ (de) has not been translated.

[11:38]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ²³ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:40]  ²⁶ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ²⁷ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[12:57]  ³¹ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

[12:59]  ³⁶ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[14:20]  ⁴¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ⁴² sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[14:30]  ⁴⁶ tn Grk “make fun of him, saying.”

[14:30]  ⁴⁷ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ⁴⁸ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[17:18]  ⁵¹ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[20:38]  ⁵⁶ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ⁵⁷ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[21:18]  ⁶¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:18]  ⁶² sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.

[22:57]  ⁶⁶ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ⁶⁷ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[22:57]  ⁶⁸ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[24:3]  ⁷¹ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.