Luke 5:26

5:26 Then ¹  astonishment ²  seized them all, and they glorified ³  God. They were filled with awe, ⁴  saying, “We have seen incredible ⁵  things ⁶  today.” ⁷ 

Luke 12:28

12:28 And if ⁸  this is how God clothes the wild grass, ⁹  which is here ¹⁰  today and tomorrow is tossed into the fire to heat the oven, ¹¹  how much more ¹²  will he clothe you, you people of little faith!

Luke 13:32

13:32 But ¹³  he said to them, “Go ¹⁴  and tell that fox, ¹⁵  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹⁶  I will complete my work. ¹⁷ 

Luke 19:9

19:9 Then ¹⁸  Jesus said to him, “Today salvation ¹⁹  has come to this household, ²⁰  because he too is a son of Abraham! ²¹ 

[5:26]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ² tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ³ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ⁴ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ⁵ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ⁶ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ⁷ sn See the note on today in 2:11.

[12:28]  ⁸ tn This is a first class condition in the Greek text.

[12:28]  ⁹ tn Grk “grass in the field.”

[12:28]  ¹⁰ tn Grk “which is in the field today.”

[12:28]  ¹¹ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ¹² sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[13:32]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ¹⁶ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[19:9]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²³ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²⁴ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²⁵ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.