Lukas 2:46

2:46 After ¹  three days ²  they found him in the temple courts, ³  sitting among the teachers, ⁴  listening to them and asking them questions.

Lukas 5:26

5:26 Then ⁵  astonishment ⁶  seized them all, and they glorified ⁷  God. They were filled with awe, ⁸  saying, “We have seen incredible ⁹  things ¹⁰  today.” ¹¹ 

Lukas 6:6-7

Healing a Withered Hand

6:6 On ¹²  another Sabbath, Jesus ¹³  entered the synagogue ¹⁴  and was teaching. Now ¹⁵  a man was there whose right hand was withered. ¹⁶  6:7 The experts in the law ¹⁷  and the Pharisees ¹⁸  watched ¹⁹  Jesus ²⁰  closely to see if ²¹  he would heal on the Sabbath, ²²  so that they could find a reason to accuse him.

Lukas 19:9

19:9 Then ²³  Jesus said to him, “Today salvation ²⁴  has come to this household, ²⁵  because he too is a son of Abraham! ²⁶ 

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ²⁷  that very day two of them ²⁸  were on their way to a village called Emmaus, about seven miles ²⁹  from Jerusalem. ³⁰ 

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ³¹  would suffer ³²  and would rise from the dead on the third day,

[2:46]  ¹ tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ² sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ³ tn Grk “the temple.”

[2:46]  ⁴ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[5:26]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ⁶ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ⁷ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ⁸ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ⁹ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ¹⁰ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ¹¹ sn See the note on today in 2:11.

[6:6]  ¹² tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁴ sn See the note on synagogues in 4:15.

[6:6]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ¹⁶ tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[6:7]  ¹⁷ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹⁸ sn See the note on Pharisees in 5:17.

[6:7]  ¹⁹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ²¹ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ²² sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[19:9]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²⁴ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²⁵ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²⁶ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[24:13]  ²⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[24:13]  ²⁸ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ²⁹ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:46]  ³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ³² tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.