Luke 20:39

20:39 Then ¹  some of the experts in the law ²  answered, “Teacher, you have spoken well!” ³ 

Luke 24:22

24:22 Furthermore, some women of our group amazed us. ⁴  They ⁵  were at the tomb early this morning,

Luke 6:2

6:2 But some of the Pharisees ⁶  said, “Why are you ⁷  doing what is against the law ⁸  on the Sabbath?”

Luke 11:15

11:15 But some of them said, “By the power of Beelzebul, ⁹  the ruler ¹⁰  of demons, he casts out demons.”

Luke 19:39

19:39 But ¹¹  some of the Pharisees ¹²  in the crowd said to him, “Teacher, rebuke your disciples.” ¹³ 

Luke 20:27

Marriage and the Resurrection

20:27 Now some Sadducees ¹⁴  (who contend that there is no resurrection) ¹⁵  came to him.

Luke 24:17

24:17 Then ¹⁶  he said to them, “What are these matters ¹⁷  you are discussing so intently ¹⁸  as you walk along?” And they stood still, looking sad.

Luke 8:2

8:2 and also some women ¹⁹  who had been healed of evil spirits and disabilities: ²⁰  Mary ²¹  (called Magdalene), from whom seven demons had gone out,

Luke 9:27

9:27 But I tell you most certainly, ²²  there are some standing here who will not ²³  experience ²⁴  death before they see the kingdom of God.” ²⁵ 

Luke 13:1

A Call to Repent

13:1 Now ²⁶  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²⁷ 

Luke 13:31

Going to Jerusalem

13:31 At that time, ²⁸  some Pharisees ²⁹  came up and said to Jesus, ³⁰  “Get away from here, ³¹  because Herod ³²  wants to kill you.”

Luke 24:24

24:24 Then ³³  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ³⁴ 

[20:39]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:39]  ² tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:39]  ³ sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.

[24:22]  ⁴ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ⁵ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[6:2]  ⁷ sn See the note on Pharisees in 5:17.

[6:2]  ⁸ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ⁹ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[11:15]  ¹⁰ tn Grk “By Beelzebul.”

[11:15]  ¹¹ tn Or “prince.”

[19:39]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ¹⁴ sn See the note on Pharisees in 5:17.

[19:39]  ¹⁵ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[20:27]  ¹⁶ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

[20:27]  ¹⁷ sn This remark is best regarded as a parenthetical note by the author.

[24:17]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ²⁰ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ²¹ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[8:2]  ²² sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ²³ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ²⁴ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[9:27]  ²⁵ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ²⁶ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ²⁷ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ²⁸ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[13:1]  ²⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²⁹ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:31]  ³¹ tn Grk “At that very hour.”

[13:31]  ³² sn See the note on Pharisees in 5:17.

[13:31]  ³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ³⁴ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ³⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[24:24]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³⁵ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.