Luke 1:69

1:69 For ¹  he has raised up ²  a horn of salvation ³  for us in the house of his servant David, ⁴ 

Luke 8:54

8:54 But Jesus ⁵  gently took her by the hand and said, ⁶  “Child, get up.”

Luke 21:10

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ⁷  against nation, and kingdom against kingdom.

Luke 24:34

24:34 and ⁸  saying, “The Lord has really risen, and has appeared to Simon!” ⁹ 

Luke 5:23

5:23 Which is easier, ¹⁰  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Luke 24:6

24:6 He is not here, but has been raised! ¹¹  Remember how he told you, while he was still in Galilee, ¹² 

Luke 7:14

7:14 Then ¹³  he came up ¹⁴  and touched ¹⁵  the bier, ¹⁶  and those who carried it stood still. He ¹⁷  said, “Young man, I say to you, get up!”

Luke 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ¹⁸  the tetrarch ¹⁹  heard about everything that was happening, and he was thoroughly perplexed, ²⁰  because some people were saying that John ²¹  had been raised from the dead,

Luke 20:37

20:37 But even Moses revealed that the dead are raised ²²  in the passage about the bush, ²³  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ²⁴ 

Luke 3:8

3:8 Therefore produce ²⁵  fruit ²⁶  that proves your repentance, and don’t begin to say ²⁷  to yourselves, ‘We have Abraham as our father.’ ²⁸  For I tell you that God can raise up children for Abraham from these stones! ²⁹ 

Luke 6:8

6:8 But ³⁰  he knew ³¹  their thoughts, ³²  and said to the man who had the withered hand, “Get up and stand here.” ³³  So ³⁴  he rose and stood there.

Luke 7:16

7:16 Fear ³⁵  seized them all, and they began to glorify ³⁶  God, saying, “A great prophet ³⁷  has appeared ³⁸  among us!” and “God has come to help ³⁹  his people!”

Luke 7:22

7:22 So ⁴⁰  he answered them, ⁴¹  “Go tell ⁴²  John what you have seen and heard: ⁴³  The blind see, the lame walk, lepers are cleansed, the ⁴⁴  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Luke 9:22

9:22 saying, “The Son of Man must suffer ⁴⁵  many things and be rejected by the elders, ⁴⁶  chief priests, and experts in the law, ⁴⁷  and be killed, and on the third day be raised.” ⁴⁸ 

Luke 11:8

11:8 I tell you, even though the man inside ⁴⁹  will not get up and give him anything because he is his friend, yet because of the first man’s ⁵⁰  sheer persistence ⁵¹  he will get up and give him whatever he needs.

Luke 11:31

11:31 The queen of the South ⁵²  will rise up at the judgment ⁵³  with the people ⁵⁴  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁵⁵  something greater ⁵⁶  than Solomon is here!

Luke 5:24

5:24 But so that you may know ⁵⁷  that the Son of Man ⁵⁸  has authority on earth to forgive sins” – he said to the paralyzed man ⁵⁹  – “I tell you, stand up, take your stretcher ⁶⁰  and go home.” ⁶¹ 

Luke 13:25

13:25 Once ⁶²  the head of the house ⁶³  gets up ⁶⁴  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ⁶⁵  let us in!’ ⁶⁶  But he will answer you, ⁶⁷  ‘I don’t know where you come from.’ ⁶⁸ 

[1:69]  ¹ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ² sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ³ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ⁴ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[8:54]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁶ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[21:10]  ⁹ tn For the translation “rise up in arms” see L&N 55.2.

[24:34]  ¹³ 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]  ¹⁴ 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.

[5:23]  ¹⁷ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[24:6]  ²¹ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  ²² sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[7:14]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ²⁶ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ²⁷ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ²⁸ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ²⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:7]  ²⁹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ³⁰ sn See the note on tetrarch in 3:1.

[9:7]  ³¹ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ³² sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[20:37]  ³³ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ³⁴ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ³⁵ sn A quotation from Exod 3:6.

[3:8]  ³⁷ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ³⁸ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ³⁹ tn In other words, “do not even begin to think this.”

[3:8]  ⁴⁰ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ⁴¹ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[6:8]  ⁴¹ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁴² sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁴³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁴⁴ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:16]  ⁴⁵ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁴⁶ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁴⁷ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁴⁸ tn Grk “arisen.”

[7:16]  ⁴⁹ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:22]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ⁵⁰ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ⁵¹ sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁵² sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ⁵³ tn Grk “and the,” 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.

[9:22]  ⁵³ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ⁵⁴ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ⁵⁵ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ⁵⁶ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[11:8]  ⁵⁷ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁵⁸ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁵⁹ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:31]  ⁶¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ⁶² sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ⁶³ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ⁶⁴ tn Grk “behold.”

[11:31]  ⁶⁵ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[5:24]  ⁶⁵ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ⁶⁶ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ⁶⁷ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ⁶⁸ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ⁶⁹ tn Grk “to your house.”

[13:25]  ⁶⁹ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ⁷⁰ tn Or “the master of the household.”

[13:25]  ⁷¹ tn Or “rises,” or “stands up.”

[13:25]  ⁷² tn Or “Sir.”

[13:25]  ⁷³ tn Grk “Open to us.”

[13:25]  ⁷⁴ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁷⁵ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.