Luke 1:58

1:58 Her ¹  neighbors and relatives heard that the Lord had shown ²  great mercy to her, and they rejoiced ³  with her.

Luke 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ⁴ 

As Jesus was on his way, the crowds pressed ⁵  around him.

Luke 9:24

9:24 For whoever wants to save his life will lose it, ⁶  but whoever loses his life for my sake will save it.

Luke 9:39

9:39 A ⁷  spirit seizes him, and he suddenly screams; ⁸  it throws him into convulsions ⁹  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ¹⁰  him severely.

Luke 9:55

9:55 But Jesus ¹¹  turned and rebuked them, ¹² 

Luke 11:22

11:22 But ¹³  when a stronger man ¹⁴  attacks ¹⁵  and conquers him, he takes away the first man’s ¹⁶  armor on which the man relied ¹⁷  and divides up ¹⁸  his plunder. ¹⁹ 

Luke 23:16

23:16 I will therefore have him flogged ²⁰  and release him.”

Luke 24:8

24:8 Then ²¹  the women remembered his words, ²² 

Luke 24:43

24:43 and he took it and ate it in front of them.

[1:58]  ¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ² tn Grk “had magnified his mercy with her.”

[1:58]  ³ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[8:42]  ⁴ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁵ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[9:24]  ⁷ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:39]  ¹⁰ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ¹¹ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ¹² sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ¹³ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:55]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁴ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[11:22]  ¹⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ¹⁷ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ¹⁸ tn Grk “stronger man than he attacks.”

[11:22]  ¹⁹ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ²⁰ tn Grk “on which he relied.”

[11:22]  ²¹ tn Or “and distributes.”

[11:22]  ²² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[23:16]  ¹⁹ tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.

[24:8]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ²³ sn On his words see Luke 9:22.