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 6:10

6:10 After ⁶  looking around ⁷  at them all, he said to the man, ⁸  “Stretch out your hand.” The man ⁹  did so, and his hand was restored. ¹⁰ 

Luke 6:23

6:23 Rejoice in that day, and jump for joy, because ¹¹  your reward is great in heaven. For their ancestors ¹²  did the same things to the prophets. ¹³ 

Luke 6:26

6:26 “Woe to you ¹⁴  when all people ¹⁵  speak well of you, for their ancestors ¹⁶  did the same things to the false prophets.

Luke 7:7

7:7 That is why ¹⁷  I did not presume ¹⁸  to come to you. Instead, say the word, and my servant must be healed. ¹⁹ 

Luke 7:25

7:25 What ²⁰  did you go out to see? A man dressed in fancy ²¹  clothes? ²²  Look, those who wear fancy clothes and live in luxury ²³  are in kings’ courts! ²⁴ 

Luke 12:47

12:47 That ²⁵  servant who knew his master’s will but did not get ready or do what his master asked ²⁶  will receive a severe beating.

Luke 18:34

18:34 But ²⁷  the twelve ²⁸  understood none of these things. This ²⁹  saying was hidden from them, and they did not grasp ³⁰  what Jesus meant. ³¹ 

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ³²  bring them here and slaughter ³³  them ³⁴  in front of me!’”

Luke 20:5

20:5 So ³⁵  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Luke 22:39

On the Mount of Olives

22:39 Then ³⁶  Jesus ³⁷  went out and made his way, ³⁸  as he customarily did, to the Mount of Olives, ³⁹  and the disciples followed him.

Luke 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁴⁰  wrong.”

Luke 24:23-24

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ⁴¹  who said he was alive. 24:24 Then ⁴²  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ⁴³ 

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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 tn Grk “when the days ended.”

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

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

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.

⁶ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

⁸ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹⁰ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

¹¹ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

¹² tn Or “forefathers”; Grk “fathers.”

¹³ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

¹⁴ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹⁶ tn Or “forefathers”; Grk “fathers.”

¹⁷ tn Or “roof; therefore.”

¹⁸ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

¹⁹ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

²⁰ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

²¹ tn Or “soft”; see L&N 79.100.

²² sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

²³ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

²⁴ tn Or “palaces.”

²⁵ tn Here δέ (de) has not been translated.

²⁶ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

²⁸ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

²⁹ tn Grk “And this.” Here καί (kai) has not been translated.

³⁰ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

³¹ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

³² tn Grk “to rule over them.”

³³ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

³⁴ sn Slaughter them. To reject the king is to face certain judgment from him.

³⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁸ tn Grk “went.”

³⁹ sn See the note on the Mount of Olives in Luke 19:29.

⁴⁰ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

⁴¹ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴³ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.