Lukas 4:6

4:6 And he ¹  said to him, “To you ²  I will grant this whole realm ³  – and the glory that goes along with it, ⁴  for it has been relinquished ⁵  to me, and I can give it to anyone I wish.

Lukas 5:24

5:24 But so that you may know ⁶  that the Son of Man ⁷  has authority on earth to forgive sins” – he said to the paralyzed man ⁸  – “I tell you, stand up, take your stretcher ⁹  and go home.” ¹⁰ 

Lukas 7:8

7:8 For I too am a man set under authority, with soldiers under me. ¹¹  I say to this one, ‘Go,’ and he goes, ¹²  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹³ 

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ¹⁴  Jesus ¹⁵  called ¹⁶  the twelve ¹⁷  together, he gave them power and authority over all demons and to cure ¹⁸  diseases,

Lukas 10:19

10:19 Look, I have given you authority to tread ¹⁹  on snakes and scorpions ²⁰  and on the full force of the enemy, ²¹  and nothing will ²²  hurt you.

Lukas 12:5

12:5 But I will warn ²³  you whom you should fear: Fear the one who, after the killing, ²⁴  has authority to throw you ²⁵  into hell. ²⁶  Yes, I tell you, fear him!

Lukas 19:17

19:17 And the king ²⁷  said to him, ‘Well done, good slave! Because you have been faithful ²⁸  in a very small matter, you will have authority ²⁹  over ten cities.’

Lukas 20:2

20:2 and said to him, ³⁰  “Tell us: By what authority ³¹  are you doing these things? ³²  Or who it is who gave you this authority?”

[4:6]  ¹ tn Grk “And the devil.”

[4:6]  ² sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ³ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁴ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁵ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[5:24]  ⁶ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ⁷ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ⁸ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ⁹ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹⁰ tn Grk “to your house.”

[7:8]  ¹¹ tn Grk “having soldiers under me.”

[7:8]  ¹² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ¹³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[9:1]  ¹⁴ tn Here δέ (de) has not been translated.

[9:1]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁶ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ¹⁷ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ¹⁸ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[10:19]  ¹⁹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ²⁰ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ²¹ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ²² tn This is an emphatic double negative in the Greek text.

[12:5]  ²³ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ²⁴ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ²⁵ tn The direct object (“you”) is understood.

[12:5]  ²⁶ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[19:17]  ²⁷ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ²⁸ tn See Luke 16:10.

[19:17]  ²⁹ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[20:2]  ³⁰ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ³¹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ³² sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?