Lukas 1:11

1:11 An ¹  angel of the Lord, ²  standing on the right side of the altar of incense, appeared ³  to him.

Lukas 2:19

2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ⁴ 

Lukas 8:26

Healing of a Demoniac

8:26 So ⁵  they sailed over to the region of the Gerasenes, ⁶  which is opposite ⁷  Galilee.

Lukas 8:44

8:44 She ⁸  came up behind Jesus ⁹  and touched the edge ¹⁰  of his cloak, ¹¹  and at once the bleeding ¹²  stopped.

Lukas 17:11

The Grateful Leper

17:11 Now on ¹³  the way to Jerusalem, ¹⁴  Jesus ¹⁵  was passing along ¹⁶  between Samaria and Galilee.

Lukas 23:20

23:20 Pilate addressed them once again because he wanted ¹⁷  to release Jesus.

Lukas 24:11

24:11 But these words seemed like pure nonsense ¹⁸  to them, and they did not believe them.

[1:11]  ¹ tn Grk “And an angel.” 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.

[1:11]  ² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[2:19]  ⁴ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[8:26]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ⁶ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[8:26]  ⁷ sn That is, across the Sea of Galilee from Galilee.

[8:44]  ⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁰ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹¹ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹² tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[17:11]  ¹³ tn Grk “Now it happened that on.” 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.

[17:11]  ¹⁴ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ¹⁶ tn Or “was traveling about.”

[23:20]  ¹⁷ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[24:11]  ¹⁸ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.