Luke 6:9

6:9 Then ¹  Jesus said to them, “I ask you, ²  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Luke 10:6

10:6 And if a peace-loving person ³  is there, your peace will remain on him, but if not, it will return to you. ⁴ 

Luke 12:11

12:11 But when they bring you before the synagogues, ⁵  the ⁶  rulers, and the authorities, do not worry about how you should make your defense ⁷  or what you should say,

Luke 21:15

21:15 For I will give you the words ⁸  along with the wisdom ⁹  that none of your adversaries will be able to withstand or contradict.

Luke 24:10

24:10 Now it was Mary Magdalene, ¹⁰  Joanna, ¹¹  Mary the mother of James, and the other women with them who told these things to the apostles.

[6:9]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ² sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[10:6]  ³ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁴ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[12:11]  ⁵ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ⁶ 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.

[12:11]  ⁷ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[21:15]  ⁷ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ⁸ tn Grk “and wisdom.”

[24:10]  ⁹ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹⁰ sn On Joanna see Luke 8:1-3.