Luke 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹  over one sinner who repents.”

Luke 7:24

7:24 When ²  John’s messengers had gone, Jesus ³  began to speak to the crowds about John: “What did you go out into the wilderness ⁴  to see? A reed shaken by the wind? ⁵ 

Luke 16:22

16:22 “Now ⁶  the poor man died and was carried by the angels to Abraham’s side. ⁷  The ⁸  rich man also died and was buried. ⁹ 

Luke 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ¹⁰  who said he was alive.

Luke 9:26

9:26 For whoever is ashamed ¹¹  of me and my words, the Son of Man will be ashamed of that person ¹²  when he comes in his glory and in the glory ¹³  of the Father and of the holy angels.

Luke 12:8

12:8 “I ¹⁴  tell you, whoever acknowledges ¹⁵  me before men, ¹⁶  the Son of Man will also acknowledge ¹⁷  before God’s angels.

[15:10]  ¹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[7:24]  ¹ tn Here δέ (de) has not been translated.

[7:24]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ³ tn Or “desert.”

[7:24]  ⁴ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[16:22]  ¹ tn Grk “Now it happened that the.” 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.

[16:22]  ² tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ⁴ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[24:23]  ¹ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[9:26]  ¹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ² tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ³ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[12:8]  ¹ tn Here δέ (de) has not been translated.

[12:8]  ² tn Or “confesses.”

[12:8]  ³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁴ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.