Lukas 4:35

4:35 But ¹  Jesus rebuked him: ²  “Silence! Come out of him!” ³  Then, after the demon threw the man ⁴  down in their midst, he came out of him without hurting him. ⁵ 

Lukas 5:21

5:21 Then ⁶  the experts in the law ⁷  and the Pharisees began to think ⁸  to themselves, ⁹  “Who is this man ¹⁰  who is uttering blasphemies? ¹¹  Who can forgive sins but God alone?”

Lukas 5:30

5:30 But ¹²  the Pharisees ¹³  and their experts in the law ¹⁴  complained ¹⁵  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁶ 

Lukas 7:42

7:42 When they could not pay, he canceled ¹⁷  the debts of both. Now which of them will love him more?”

Lukas 9:27

9:27 But I tell you most certainly, ¹⁸  there are some standing here who will not ¹⁹  experience ²⁰  death before they see the kingdom of God.” ²¹ 

Lukas 13:16

13:16 Then ²²  shouldn’t ²³  this woman, a daughter of Abraham whom Satan ²⁴  bound for eighteen long ²⁵  years, be released from this imprisonment ²⁶  on the Sabbath day?”

Lukas 17:7

17:7 “Would any one of you say ²⁷  to your slave ²⁸  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ²⁹ 

Lukas 24:5

24:5 The ³⁰  women ³¹  were terribly frightened ³²  and bowed ³³  their faces to the ground, but the men said to them, “Why do you look for the living ³⁴  among the dead?

[4:35]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ³ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[5:21]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁷ 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]  ⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹¹ 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.

[5:30]  ¹² tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹³ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁴ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹⁵ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹⁶ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[7:42]  ¹⁷ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[9:27]  ¹⁸ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ¹⁹ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ²⁰ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ²¹ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[13:16]  ²² tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²³ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ²⁴ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²⁵ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²⁶ tn Or “bondage”; Grk “bond.”

[17:7]  ²⁷ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ²⁸ tn See the note on the word “slave” in 7:2.

[17:7]  ²⁹ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[24:5]  ³⁰ tn Here δέ (de) has not been translated.

[24:5]  ³¹ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ³² tn Or “They were extremely afraid.”

[24:5]  ³³ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ³⁴ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.