Luke 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.

Luke 3:6

3:6 and all humanity ⁴  will see the salvation of God.’” ⁵ 

Luke 22:43

22:43 [Then an angel from heaven appeared to him and strengthened him.

Luke 24:34

24:34 and ⁶  saying, “The Lord has really risen, and has appeared to Simon!” ⁷ 

Luke 9:31

9:31 They appeared in glorious splendor and spoke about his departure ⁸  that he was about to carry out ⁹  at Jerusalem. ¹⁰ 

Luke 21:27

21:27 Then ¹¹  they will see the Son of Man arriving in a cloud ¹²  with power and great glory.

Luke 17:22

The Coming of the Son of Man

17:22 Then ¹³  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁴  of the Son of Man, and you will not see it.

Luke 13:28

13:28 There will be weeping and gnashing of teeth ¹⁵  when you see Abraham, Isaac, Jacob, ¹⁶  and all the prophets in the kingdom of God ¹⁷  but you yourselves thrown out. ¹⁸ 

[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).

[3:6]  ⁴ tn Grk “all flesh.”

[3:6]  ⁵ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[24:34]  ⁷ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ⁸ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

[9:31]  ¹⁰ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ¹¹ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:27]  ¹³ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ¹⁴ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[17:22]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹⁷ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[13:28]  ¹⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²⁰ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ²¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ²² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.