Lukas 1:21

1:21 Now ¹  the people were waiting for Zechariah, and they began to wonder ²  why he was delayed in the holy place. ³ 

Lukas 5:9

5:9 For ⁴  Peter ⁵  and all who were with him were astonished ⁶  at the catch of fish that they had taken,

Lukas 6:19

6:19 The ⁷  whole crowd was trying to touch him, because power ⁸  was coming out from him and healing them all.

Lukas 9:53

9:53 but the villagers ⁹  refused to welcome ¹⁰  him, because he was determined to go to Jerusalem. ¹¹ 

Lukas 9:57

Challenging Professed Followers

9:57 As ¹²  they were walking ¹³  along the road, someone said to him, “I will follow you wherever you go.” ¹⁴ 

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ¹⁵  the ruler ¹⁶  of demons, he casts out demons.”

Lukas 17:28-29

17:28 Likewise, just as it was ¹⁷  in the days of Lot, people ¹⁸  were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ¹⁹ 

Lukas 19:7

19:7 And when the people ²⁰  saw it, they all complained, ²¹  “He has gone in to be the guest of a man who is a sinner.” ²² 

Lukas 19:38

19:38 “Blessed is the king ²³  who comes in the name of the Lord! ²⁴  Peace in heaven and glory in the highest!”

Lukas 20:8

20:8 Then ²⁵  Jesus said to them, “Neither will I tell you ²⁶  by whose authority ²⁷  I do these things.”

Lukas 24:1

The Resurrection

24:1 Now on the first day ²⁸  of the week, at early dawn, the women ²⁹  went to the tomb, taking the aromatic spices ³⁰  they had prepared.

[1:21]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ² tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ³ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[5:9]  ⁴ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ⁶ sn In the Greek text, this term is in an emphatic position.

[6:19]  ⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ⁸ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[9:53]  ⁹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹⁰ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹¹ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[9:57]  ¹² tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹³ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ¹⁴ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:57]  sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

[11:15]  ¹⁵ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ¹⁶ tn Or “prince.”

[17:28]  ¹⁷ tn Or “as it happened.”

[17:28]  ¹⁸ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ¹⁹ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[19:7]  ²⁰ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ²¹ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ²² sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:38]  ²³ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ²⁴ sn A quotation from Ps 118:26.

[20:8]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ²⁶ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ²⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[24:1]  ²⁸ sn The first day of the week is the day after the Sabbath.

[24:1]  ²⁹ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ³⁰ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.