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 8:39

8:39 “Return to your home, ⁶  and declare ⁷  what God has done for you.” ⁸  So ⁹  he went away, proclaiming throughout the whole town ¹⁰  what Jesus ¹¹  had done for him.

Luke 15:6

15:6 Returning ¹²  home, he calls together ¹³  his ¹⁴  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Luke 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ¹⁵ 

Luke 24:12

24:12 But Peter got up and ran to the tomb. ¹⁶  He bent down ¹⁷  and saw only the strips of linen cloth; ¹⁸  then he went home, ¹⁹  wondering ²⁰  what had happened. ²¹ 

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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 “your house.”

⁷ tn Or “describe.”

⁸ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

⁹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

¹⁰ tn Or “city.”

¹¹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

¹² tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

¹³ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

¹⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

¹⁵ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

¹⁶ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

¹⁷ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

¹⁸ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

¹⁹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

²⁰ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

²¹ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.