Lukas 6:18

6:18 and those who suffered from ¹  unclean ²  spirits were cured.

Lukas 9:29

9:29 As ³  he was praying, ⁴  the appearance of his face was transformed, ⁵  and his clothes became very bright, a brilliant white. ⁶ 

Lukas 11:16

11:16 Others, to test ⁷  him, ⁸  began asking for ⁹  a sign ¹⁰  from heaven.

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ¹¹  God with a loud voice.

Lukas 21:38

21:38 And all the people ¹²  came to him early in the morning to listen to him in the temple courts. ¹³ 

Lukas 22:3

22:3 Then ¹⁴  Satan ¹⁵  entered Judas, the one called Iscariot, who was one of the twelve. ¹⁶ 

Lukas 22:24

22:24 A dispute also started ¹⁷  among them over which of them was to be regarded as the greatest. ¹⁸ 

Lukas 22:45

22:45 When ¹⁹  he got up from prayer, he came to the disciples and found them sleeping, exhausted ²⁰  from grief.

[6:18]  ¹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ² sn Unclean spirits refers to evil spirits. See Luke 4:33.

[9:29]  ³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁴ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ⁵ tn Or “the appearance of his face became different.”

[9:29]  sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:29]  ⁶ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[11:16]  ⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ¹⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[17:15]  ¹¹ tn Grk “glorifying God.”

[21:38]  ¹² sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ¹³ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[22:3]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ¹⁵ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ¹⁶ tn Grk “Iscariot, being of the number of the twelve.”

[22:24]  ¹⁷ tn Or “happened.”

[22:24]  ¹⁸ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:45]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ²⁰ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).