Luke 9:19

9:19 They ¹  answered, ²  “John the Baptist; others say Elijah; ³  and still others that one of the prophets of long ago has risen.” ⁴ 

Luke 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ⁵  them?” ⁶ 

Luke 20:16

20:16 He will come and destroy ⁷  those tenants and give the vineyard to others.” ⁸  When the people ⁹  heard this, they said, “May this never happen!” ¹⁰ 

Luke 22:35

22:35 Then ¹¹  Jesus ¹²  said to them, “When I sent you out with no money bag, ¹³  or traveler’s bag, ¹⁴  or sandals, you didn’t lack ¹⁵  anything, did you?” They replied, ¹⁶  “Nothing.”

Luke 22:70

22:70 So ¹⁷  they all said, “Are you the Son of God, ¹⁸  then?” He answered ¹⁹  them, “You say ²⁰  that I am.”

Luke 24:5

24:5 The ²¹  women ²²  were terribly frightened ²³  and bowed ²⁴  their faces to the ground, but the men said to them, “Why do you look for the living ²⁵  among the dead?

Luke 24:32

24:32 They ²⁶  said to each other, “Didn’t ²⁷  our hearts ²⁸  burn within us ²⁹  while he was speaking with us on the road, while he was explaining ³⁰  the scriptures to us?”

[9:19]  ¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ² tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ³ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ⁴ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[9:54]  ⁵ tn Or “destroy.”

[9:54]  ⁶ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[20:16]  ⁹ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ¹⁰ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ¹¹ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ¹² sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[22:35]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ¹⁵ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ¹⁶ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ¹⁷ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ¹⁸ tn Grk “said.”

[22:70]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ¹⁸ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ¹⁹ tn Grk “He said to them.”

[22:70]  ²⁰ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[24:5]  ²¹ tn Here δέ (de) has not been translated.

[24:5]  ²² tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ²³ tn Or “They were extremely afraid.”

[24:5]  ²⁴ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ²⁵ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:32]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ²⁶ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ²⁷ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ²⁸ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  ²⁹ tn Grk “opening” (cf. Acts 17:3).