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 6:9

6:9 Then ⁶  Jesus said to them, “I ask you, ⁷  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Luke 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ⁸  first and compute the cost ⁹  to see if he has enough money to complete it?

Luke 15:9

15:9 Then ¹⁰  when she has found it, she calls together her ¹¹  friends and neighbors, saying, ‘Rejoice ¹²  with me, for I have found the coin ¹³  that I had lost.’

Luke 17:22

The Coming of the Son of Man

17:22 Then ¹⁴  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁵  of the Son of Man, and you will not see it.

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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 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

⁸ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

⁹ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

¹² sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

¹³ tn Grk “drachma.”

¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.