Lukas 4:36

4:36 They ¹  were all amazed and began to say ²  to one another, “What’s happening here? ³  For with authority and power ⁴  he commands the unclean spirits, and they come out!”

Lukas 5:15

5:15 But the news about him spread even more, ⁵  and large crowds were gathering together to hear him ⁶  and to be healed of their illnesses.

Lukas 6:7

6:7 The experts in the law ⁷  and the Pharisees ⁸  watched ⁹  Jesus ¹⁰  closely to see if ¹¹  he would heal on the Sabbath, ¹²  so that they could find a reason to accuse him.

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ¹³  Won’t they both fall ¹⁴  into a pit?

Lukas 14:18

14:18 But one after another they all ¹⁵  began to make excuses. ¹⁶  The first said to him, ‘I have bought a field, ¹⁷  and I must go out and see it. Please excuse me.’ ¹⁸ 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁹  proceeded to tell a parable, because he was near to Jerusalem, ²⁰  and because they thought ²¹  that the kingdom of God ²²  was going to ²³  appear immediately.

Lukas 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. ²⁴ 

Lukas 24:47

24:47 and repentance ²⁵  for the forgiveness of sins would be proclaimed ²⁶  in his name to all nations, ²⁷  beginning from Jerusalem. ²⁸ 

[4:36]  ¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ² tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ³ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ⁴ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[5:15]  ⁵ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  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.

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

[6:7]  ⁸ sn See the note on Pharisees in 5:17.

[6:7]  ⁹ 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]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹¹ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹² 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).

[6:39]  ¹³ 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]  ¹⁴ 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.

[14:18]  ¹⁵ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ¹⁶ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ¹⁷ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ¹⁸ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[19:11]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ²¹ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²² sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ²³ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[23:48]  ²⁴ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[24:47]  ²⁵ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ²⁶ tn Or “preached,” “announced.”

[24:47]  ²⁷ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ²⁸ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.