Luke 24:14

24:14 They ¹  were talking to each other about all the things that had happened.

Luke 6:11

6:11 But they were filled with mindless rage ²  and began debating with one another what they would do ³  to Jesus.

Luke 24:17

24:17 Then ⁴  he said to them, “What are these matters ⁵  you are discussing so intently ⁶  as you walk along?” And they stood still, looking sad.

Luke 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

Luke 24:32

24:32 They ⁷  said to each other, “Didn’t ⁸  our hearts ⁹  burn within us ¹⁰  while he was speaking with us on the road, while he was explaining ¹¹  the scriptures to us?”

Luke 4:36

4:36 They ¹²  were all amazed and began to say ¹³  to one another, “What’s happening here? ¹⁴  For with authority and power ¹⁵  he commands the unclean spirits, and they come out!”

Luke 8:25

8:25 Then ¹⁶  he said to them, “Where is your faith?” ¹⁷  But they were afraid and amazed, ¹⁸  saying to one another, “Who then is this? He commands even the winds and the water, ¹⁹  and they obey him!”

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ²⁰  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²¹  began to speak first to his disciples, “Be on your guard against ²²  the yeast of the Pharisees, ²³  which is hypocrisy. ²⁴ 

Luke 2:15

2:15 When ²⁵  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²⁶  and see this thing that has taken place, that the Lord ²⁷  has made known to us.”

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

³ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

⁵ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

⁶ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

⁷ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

⁸ tn Grk “opening” (cf. Acts 17:3).

⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁶ tn This imperfect verb has been translated as an ingressive imperfect.

⁷ 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?!”

⁸ 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.

⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

⁸ 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.

⁹ 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.

⁷ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁹ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

¹⁰ sn See the note on Pharisees in 5:17.

¹¹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

⁸ 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 καί (kai) has not been translated because of differences between Greek and English style.

⁹ map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.

¹⁰ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.