Lukas 2:9

2:9 An ¹  angel of the Lord ²  appeared to ³  them, and the glory of the Lord shone around them, and they were absolutely terrified. ⁴ 

Lukas 2:17

2:17 When ⁵  they saw him, ⁶  they related what they had been told ⁷  about this child,

Lukas 4:39

4:39 So ⁸  he stood over her, commanded ⁹  the fever, and it left her. Immediately ¹⁰  she got up and began to serve ¹¹  them.

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ¹²  Won’t they both fall ¹³  into a pit?

Lukas 8:56--9:1

8:56 Her ¹⁴  parents were astonished, but he ordered them to tell no one ¹⁵  what had happened.

The Sending of the Twelve Apostles

9:1 After ¹⁶  Jesus ¹⁷  called ¹⁸  the twelve ¹⁹  together, he gave them power and authority over all demons and to cure ²⁰  diseases,

Lukas 9:17

9:17 They all ate and were satisfied, and what was left over ²¹  was picked up – twelve baskets of broken pieces.

Lukas 10:9

10:9 Heal ²²  the sick in that town ²³  and say to them, ‘The kingdom of God ²⁴  has come upon ²⁵  you!’

Lukas 15:2

15:2 But ²⁶  the Pharisees ²⁷  and the experts in the law ²⁸  were complaining, ²⁹  “This man welcomes ³⁰  sinners and eats with them.”

Lukas 18:15

Jesus and Little Children

18:15 Now people ³¹  were even bringing their babies ³²  to him for him to touch. ³³  But when the disciples saw it, they began to scold those who brought them. ³⁴ 

Lukas 20:8

20:8 Then ³⁵  Jesus said to them, “Neither will I tell you ³⁶  by whose authority ³⁷  I do these things.”

Lukas 20:15

20:15 So ³⁸  they threw him out of the vineyard and killed ³⁹  him. What then will the owner of the vineyard do to them?

Lukas 20:34

20:34 So ⁴⁰  Jesus said to them, “The people of this age ⁴¹  marry and are given in marriage.

Lukas 22:4

22:4 He went away and discussed with the chief priests and officers of the temple guard ⁴²  how he might ⁴³  betray Jesus, ⁴⁴  handing him over to them. ⁴⁵ 

Lukas 22:38

22:38 So ⁴⁶  they said, “Look, Lord, here are two swords.” ⁴⁷  Then he told them, “It is enough.” ⁴⁸ 

Lukas 22:46

22:46 So ⁴⁹  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁵⁰ 

Lukas 24:15

24:15 While ⁵¹  they were talking and debating ⁵²  these things, ⁵³  Jesus himself approached and began to accompany them

Lukas 24:27

24:27 Then ⁵⁴  beginning with Moses and all the prophets, ⁵⁵  he interpreted to them the things written about ⁵⁶  himself in all the scriptures.

Lukas 24:35-36

24:35 Then they told what had happened on the road, ⁵⁷  and how they recognized him ⁵⁸  when he broke the bread.

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁵⁹  himself stood among them and said to them, “Peace be with you.” ⁶⁰ 

Lukas 24:38

24:38 Then ⁶¹  he said to them, “Why are you frightened, ⁶²  and why do doubts ⁶³  arise in your hearts?

Lukas 24:41

24:41 And while they still could not believe it ⁶⁴  (because of their joy) and were amazed, ⁶⁵  he said to them, “Do you have anything here to eat?” ⁶⁶ 

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁶⁷  would suffer ⁶⁸  and would rise from the dead on the third day,

[2:9]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ³ tn Or “stood in front of.”

[2:9]  ⁴ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:9]  sn Terrified. See similar responses in Luke 1:12, 29.

[2:17]  ⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ⁶ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ⁷ tn Grk “the word which had been spoken to them.”

[4:39]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁹ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ¹⁰ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ¹¹ tn The imperfect verb has been translated ingressively.

[6:39]  ¹² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ¹³ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[8:56]  ¹⁴ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ¹⁵ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:1]  ¹⁶ tn Here δέ (de) has not been translated.

[9:1]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:17]  ²¹ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[10:9]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ²³ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ²⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ²⁵ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[15:2]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ²⁷ sn See the note on Pharisees in 5:17.

[15:2]  ²⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ²⁹ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ³⁰ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[18:15]  ³¹ tn Grk “they.”

[18:15]  ³² tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ³³ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ³⁴ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[20:8]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ³⁶ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ³⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[20:15]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ³⁹ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[20:34]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ⁴¹ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[22:4]  ⁴² tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

[22:4]  ⁴³ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ⁴⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ⁴⁵ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[22:38]  ⁴⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ⁴⁷ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ⁴⁸ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:46]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁵⁰ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[24:15]  ⁵¹ tn Grk “And it happened that while.” 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.

[24:15]  ⁵² tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ⁵³ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:27]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁵⁵ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁵⁶ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:35]  ⁵⁷ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ⁵⁸ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

[24:36]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁶⁰ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:38]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ⁶² tn Or “disturbed,” “troubled.”

[24:38]  ⁶³ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[24:41]  ⁶⁴ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ⁶⁵ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ⁶⁶ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

[24:46]  ⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁶⁸ 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.