Luke 2:15

2:15 When ¹  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²  and see this thing that has taken place, that the Lord ³  has made known to us.”

Luke 5:24

5:24 But so that you may know ⁴  that the Son of Man ⁵  has authority on earth to forgive sins” – he said to the paralyzed man ⁶  – “I tell you, stand up, take your stretcher ⁷  and go home.” ⁸ 

Luke 9:13

9:13 But he said to them, “You ⁹  give them something to eat.” They ¹⁰  replied, ¹¹  “We have no more than five loaves and two fish – unless ¹²  we go ¹³  and buy food ¹⁴  for all these people.”

Luke 13:32

13:32 But ¹⁵  he said to them, “Go ¹⁶  and tell that fox, ¹⁷  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹⁸  I will complete my work. ¹⁹ 

Luke 15:4

15:4 “Which one ²⁰  of you, if he has a hundred ²¹  sheep and loses one of them, would not leave the ninety-nine in the open pasture ²²  and go look for ²³  the one that is lost until he finds it? ²⁴ 

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ²⁵  Jesus ²⁶  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ²⁷  and everything that is written about the Son of Man by the prophets will be accomplished. ²⁸ 

[2:15]  ¹ 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.

[2:15]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ³ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[5:24]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “to your house.”

[9:13]  ⁷ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ⁸ tn Here δέ (de) has not been translated.

[9:13]  ⁹ tn Grk “said.”

[9:13]  ¹⁰ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹¹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹² sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[13:32]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ¹¹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹² sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ¹³ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ¹⁴ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[15:4]  ¹³ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹⁴ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹⁵ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹⁶ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹⁷ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[18:31]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ¹⁹ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.