Luke 9:43

9:43 Then ¹  they were all astonished at the mighty power ²  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ³  was amazed at everything Jesus ⁴  was doing, he said to his disciples,

Luke 10:6

10:6 And if a peace-loving person ⁵  is there, your peace will remain on him, but if not, it will return to you. ⁶ 

Luke 11:17

11:17 But Jesus, ⁷  realizing their thoughts, said to them, ⁸  “Every kingdom divided against itself is destroyed, ⁹  and a divided household falls. ¹⁰ 

Luke 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ¹¹  on thrones judging ¹²  the twelve tribes of Israel.

Luke 22:52

22:52 Then ¹³  Jesus said to the chief priests, the officers of the temple guard, ¹⁴  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹⁵ 

[9:43]  ¹ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ² sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ³ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ⁴ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[10:6]  ⁵ 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]  ⁶ 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.

[11:17]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹⁰ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹¹ tn Or “is left in ruins.”

[11:17]  ¹² tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[22:30]  ¹³ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ¹⁴ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:52]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹⁸ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ¹⁹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).