Lukas 8:24-25

8:24 They ¹  came ²  and woke him, saying, “Master, Master, ³  we are about to die!” So ⁴  he got up and rebuked ⁵  the wind and the raging waves; ⁶  they died down, and it was calm. 8:25 Then ⁷  he said to them, “Where is your faith?” ⁸  But they were afraid and amazed, ⁹  saying to one another, “Who then is this? He commands even the winds and the water, ¹⁰  and they obey him!”

Lukas 9:12

9:12 Now the day began to draw to a close, ¹¹  so ¹²  the twelve came and said to Jesus, ¹³  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ¹⁴  and food, because we are in an isolated place.” ¹⁵ 

Lukas 9:16

9:16 Then ¹⁶  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹⁷  and broke them. He gave them to the disciples to set before the crowd.

Lukas 11:29

The Sign of Jonah

11:29 As ¹⁸  the crowds were increasing, Jesus ¹⁹  began to say, “This generation is a wicked generation; it looks for a sign, ²⁰  but no sign will be given to it except the sign of Jonah. ²¹ 

Lukas 22:19

22:19 Then ²²  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²³  which is given for you. ²⁴  Do this in remembrance of me.”

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ²⁵  him, saying, “He saved others. Let him save ²⁶  himself if ²⁷  he is the Christ ²⁸  of God, his chosen one!”

[8:24]  ¹ tn Here δέ (de) has not been translated.

[8:24]  ² tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ³ tn The double vocative shows great emotion.

[8:24]  ⁴ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ⁶ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:25]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ⁸ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ⁹ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ¹⁰ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:12]  ¹¹ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹² tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹⁴ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹⁵ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:16]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹⁷ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[11:29]  ¹⁸ tn Here δέ (de) has not been translated.

[11:29]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ²⁰ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ²¹ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[22:19]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²³ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²⁴ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[23:35]  ²⁵ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ²⁶ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ²⁷ tn This is a first class condition in the Greek text.

[23:35]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.