Lukas 7:14

7:14 Then ¹  he came up ²  and touched ³  the bier, ⁴  and those who carried it stood still. He ⁵  said, “Young man, I say to you, get up!”

Lukas 9:9

9:9 Herod said, “I had John ⁶  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ⁷ 

Lukas 12:18

12:18 Then ⁸  he said, ‘I ⁹  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 15:27

15:27 The slave replied, ¹⁰  ‘Your brother has returned, and your father has killed the fattened calf ¹¹  because he got his son ¹²  back safe and sound.’

Lukas 16:30

16:30 Then ¹³  the rich man ¹⁴  said, ‘No, father Abraham, but if someone from the dead ¹⁵  goes to them, they will repent.’

Lukas 22:67

22:67 and said, “If ¹⁶  you are the Christ, ¹⁷  tell us.” But he said to them, “If ¹⁸  I tell you, you will not ¹⁹  believe,

Lukas 23:26

The Crucifixion

23:26 As ²⁰  they led him away, they seized Simon of Cyrene, ²¹  who was coming in from the country. ²²  They placed the cross on his back and made him carry it behind Jesus. ²³ 

Lukas 24:49

24:49 And look, I am sending you ²⁴  what my Father promised. ²⁵  But stay in the city ²⁶  until you have been clothed with power ²⁷  from on high.”

[7:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ² tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ³ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁴ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:9]  ⁶ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ⁷ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[12:18]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ⁹ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[15:27]  ¹⁰ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ¹¹ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ¹² tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[16:30]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹⁴ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ¹⁵ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[22:67]  ¹⁶ tn This is a first class condition in the Greek text.

[22:67]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ¹⁸ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹⁹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[23:26]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ²¹ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ²² tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ²³ tn Grk “they placed the cross on him to carry behind Jesus.”

[24:49]  ²⁴ tn Grk “sending on you.”

[24:49]  ²⁵ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ²⁶ sn The city refers to Jerusalem.

[24:49]  ²⁷ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).