Lukas 9:43

9:43 Then ¹  they were all astonished at the mighty power ²  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ³  was amazed at everything Jesus ⁴  was doing, he said to his disciples,

Lukas 11:14

Jesus and Beelzebul

11:14 Now ⁵  he was casting out a demon that was mute. ⁶  When ⁷  the demon had gone out, the man who had been mute began to speak, ⁸  and the crowds were amazed.

Lukas 20:26

20:26 Thus ⁹  they were unable in the presence of the people to trap ¹⁰  him with his own words. ¹¹  And stunned ¹²  by his answer, they fell silent.

Lukas 4:32

4:32 They ¹³  were amazed ¹⁴  at his teaching, because he spoke ¹⁵  with authority. ¹⁶ 

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ¹⁷  He bent down ¹⁸  and saw only the strips of linen cloth; ¹⁹  then he went home, ²⁰  wondering ²¹  what had happened. ²² 

Lukas 5:9

5:9 For ²³  Peter ²⁴  and all who were with him were astonished ²⁵  at the catch of fish that they had taken,

Lukas 4:36

4:36 They ²⁶  were all amazed and began to say ²⁷  to one another, “What’s happening here? ²⁸  For with authority and power ²⁹  he commands the unclean spirits, and they come out!”

Lukas 8:56

8:56 Her ³⁰  parents were astonished, but he ordered them to tell no one ³¹  what had happened.

Lukas 2:46

2:46 After ³²  three days ³³  they found him in the temple courts, ³⁴  sitting among the teachers, ³⁵  listening to them and asking them questions.

Lukas 5:26

5:26 Then ³⁶  astonishment ³⁷  seized them all, and they glorified ³⁸  God. They were filled with awe, ³⁹  saying, “We have seen incredible ⁴⁰  things ⁴¹  today.” ⁴² 

Lukas 21:11

21:11 There will be great earthquakes, and famines ⁴³  and plagues in various places, and there will be terrifying sights ⁴⁴  and great signs ⁴⁵  from heaven.

Lukas 21:25

The Arrival of the Son of Man

21:25 “And there will be signs in the sun and moon and stars, ⁴⁶  and on the earth nations will be in distress, ⁴⁷  anxious ⁴⁸  over the roaring of the sea and the surging waves.

[9:43]  ¹ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ² sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ³ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ⁴ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[11:14]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ⁶ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ⁷ tn Grk “And it happened that when.” 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. Here δέ (de) has not been translated either.

[11:14]  ⁸ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[20:26]  ⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ¹⁰ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ¹¹ tn Grk “to trap him in a saying.”

[20:26]  ¹² tn Or “amazed.”

[4:32]  ¹³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ¹⁴ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ¹⁵ tn Grk “because his word was.”

[4:32]  ¹⁶ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[24:12]  ¹⁷ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ¹⁸ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ¹⁹ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ²⁰ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ²¹ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ²² tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[5:9]  ²³ 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]  ²⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ²⁵ sn In the Greek text, this term is in an emphatic position.

[4:36]  ²⁶ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ²⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ²⁸ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ²⁹ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[8:56]  ³⁰ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ³¹ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[2:46]  ³² tn Grk “And it happened that after.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ³³ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ³⁴ tn Grk “the temple.”

[2:46]  ³⁵ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[5:26]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ³⁷ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ³⁸ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ³⁹ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ⁴⁰ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ⁴¹ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ⁴² sn See the note on today in 2:11.

[21:11]  ⁴³ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁴⁴ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ⁴⁵ sn See Jer 4:13-22; 14:12; 21:6-7.

[21:25]  ⁴⁶ sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.

[21:25]  ⁴⁷ tn Grk “distress of nations.”

[21:25]  ⁴⁸ tn Or “in consternation” (L&N 32.9).