Lukas 5:21

5:21 Then ¹  the experts in the law ²  and the Pharisees began to think ³  to themselves, ⁴  “Who is this man ⁵  who is uttering blasphemies? ⁶  Who can forgive sins but God alone?”

Lukas 7:49

7:49 But ⁷  those who were at the table ⁸  with him began to say among themselves, “Who is this, who even forgives sins?”

Lukas 11:53

11:53 When he went out from there, the experts in the law ⁹  and the Pharisees began to oppose him bitterly, ¹⁰  and to ask him hostile questions ¹¹  about many things,

Lukas 14:18

14:18 But one after another they all ¹²  began to make excuses. ¹³  The first said to him, ‘I have bought a field, ¹⁴  and I must go out and see it. Please excuse me.’ ¹⁵ 

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ¹⁶  So ¹⁷  they began to celebrate.

Lukas 19:37

19:37 As he approached the road leading down from ¹⁸  the Mount of Olives, ¹⁹  the whole crowd of his ²⁰  disciples began to rejoice ²¹  and praise ²²  God with a loud voice for all the mighty works ²³  they had seen: ²⁴ 

Lukas 22:23

22:23 So ²⁵  they began to question one another as to which of them it could possibly be who would do this.

Lukas 23:2

23:2 They ²⁶  began to accuse ²⁷  him, saying, “We found this man subverting ²⁸  our nation, forbidding ²⁹  us to pay the tribute tax ³⁰  to Caesar ³¹  and claiming that he himself is Christ, ³²  a king.”

[5:21]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ² tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ³ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁴ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ⁵ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ⁶ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[7:49]  ⁷ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁸ tn Grk “were reclining at table.”

[11:53]  ⁹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ¹⁰ tn Or “terribly.”

[11:53]  ¹¹ tn For this term see L&N 33.183.

[14:18]  ¹² tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ¹³ 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]  ¹⁴ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ¹⁵ 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.”

[15:24]  ¹⁶ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[19:37]  ¹⁸ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹⁹ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²⁰ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²¹ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ²² sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²³ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²⁴ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:23]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[23:2]  ²⁶ tn Here δέ (de) has not been translated.

[23:2]  ²⁷ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ²⁸ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ²⁹ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ³⁰ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ³¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.