Luke 5:22

5:22 When Jesus perceived ¹  their hostile thoughts, ²  he said to them, ³  “Why are you raising objections ⁴  within yourselves?

Luke 6:8

6:8 But ⁵  he knew ⁶  their thoughts, ⁷  and said to the man who had the withered hand, “Get up and stand here.” ⁸  So ⁹  he rose and stood there.

Luke 11:17

11:17 But Jesus, ¹⁰  realizing their thoughts, said to them, ¹¹  “Every kingdom divided against itself is destroyed, ¹²  and a divided household falls. ¹³ 

John 2:24-25

2:24 But Jesus would not entrust himself to them, because he knew all people. ¹⁴  2:25 He did not need anyone to testify about man, ¹⁵  for he knew what was in man. ¹⁶ 

John 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁷  in Galilee. ¹⁸  Jesus’ mother ¹⁹  was there,

Colossians 3:19

3:19 Husbands, love your wives and do not be embittered against them.

Hebrews 4:13

4:13 And no creature is hidden from God, ²⁰  but everything is naked and exposed to the eyes of him to whom we must render an account.

[5:22]  ¹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ² tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ³ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ⁴ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[6:8]  ⁵ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁶ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁷ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁸ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[11:17]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹¹ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹² tn Or “is left in ruins.”

[11:17]  ¹³ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[2:24]  ¹⁴ tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).

[2:25]  ¹⁵ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ¹⁶ tn See previous note on “man” in this verse.

[2:1]  ¹⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹⁸ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹⁹ tn Grk “in Galilee, and Jesus’ mother.”

[4:13]  ²⁰ tn Grk “him”; the referent (God) has been specified in the translation for clarity.