Luke 5:21

5:21 Then ¹  the experts in the law ²  and the Pharisees began to think ³  to themselves, ⁴  “Who is this man ⁵  who is uttering blasphemies? ⁶  Who can forgive sins but God alone?”

Luke 8:51

8:51 Now when he came to the house, Jesus ⁷  did not let anyone go in with him except Peter, John, ⁸  and James, and the child’s father and mother.

Luke 10:30

10:30 Jesus replied, ⁹  “A man was going down ¹⁰  from Jerusalem ¹¹  to Jericho, ¹²  and fell into the hands of robbers, who stripped him, beat ¹³  him up, and went off, leaving him half dead. ¹⁴ 

Luke 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ¹⁵  was coming, he would not have let ¹⁶  his house be broken into.

Luke 13:35

13:35 Look, your house is forsaken! ¹⁷  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹⁸ 

Luke 18:16

18:16 But Jesus called for the children, ¹⁹  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ²⁰  belongs to such as these. ²¹ 

Luke 18:29

18:29 Then ²²  Jesus ²³  said to them, “I tell you the truth, ²⁴  there is no one who has left home or wife or brothers ²⁵  or parents or children for the sake of God’s kingdom

Luke 19:44

19:44 They will demolish you ²⁶  – you and your children within your walls ²⁷  – and they will not leave within you one stone ²⁸  on top of another, ²⁹  because you did not recognize the time of your visitation from God.” ³⁰ 

[5:21]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ² tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ³ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁴ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ⁵ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ⁶ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[8:51]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁸ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ¹³ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁴ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁷ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ¹⁸ sn That is, in a state between life and death; severely wounded.

[12:39]  ¹⁹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ²⁰ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[13:35]  ²⁵ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ²⁶ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[18:16]  ³¹ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ³² 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]  ³³ 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.

[18:29]  ³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ³⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁴⁰ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[19:44]  ⁴³ tn Grk “They will raze you to the ground.”

[19:44]  ⁴⁴ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁴⁵ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁴⁶ tn Grk “leave stone on stone.”

[19:44]  ⁴⁷ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.