Luke 9:8

9:8 while others were saying that Elijah ¹  had appeared, and still others that one of the prophets of long ago had risen. ² 

Luke 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ³  a Pharisee ⁴  invited Jesus ⁵  to have a meal with him, so he went in and took his place at the table. ⁶ 

Luke 13:23

13:23 Someone ⁷  asked ⁸  him, “Lord, will only a few ⁹  be saved?” So ¹⁰  he said to them,

Luke 15:28

15:28 But the older son ¹¹  became angry ¹²  and refused ¹³  to go in. His father came out and appealed to him,

Luke 17:17

17:17 Then ¹⁴  Jesus said, ¹⁵  “Were ¹⁶  not ten cleansed? Where are the other ¹⁷  nine?

Luke 18:15

Jesus and Little Children

18:15 Now people ¹⁸  were even bringing their babies ¹⁹  to him for him to touch. ²⁰  But when the disciples saw it, they began to scold those who brought them. ²¹ 

Luke 18:40

18:40 So ²²  Jesus stopped and ordered the beggar ²³  to be brought to him. When the man ²⁴  came near, Jesus ²⁵  asked him,

Luke 22:38

22:38 So ²⁶  they said, “Look, Lord, here are two swords.” ²⁷  Then he told them, “It is enough.” ²⁸ 

Luke 22:54

Jesus’ Condemnation and Peter’s Denials

22:54 Then ²⁹  they arrested ³⁰  Jesus, ³¹  led him away, and brought him into the high priest’s house. ³²  But Peter was following at a distance.

[9:8]  ¹ 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.

[9:8]  ² sn The phrase had risen could be understood to mean “had 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. The three options of vv. 7-8 will be repeated in v. 19.

[11:37]  ³ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁴ sn See the note on Pharisees in 5:17.

[11:37]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁶ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[13:23]  ⁵ tn Here δέ (de) has not been translated.

[13:23]  ⁶ tn Grk “said to.”

[13:23]  ⁷ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[15:28]  ⁷ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ⁸ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ⁹ sn Ironically the attitude of the older son has left him outside and without joy.

[17:17]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ¹⁰ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ¹¹ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ¹² tn The word “other” is implied in the context.

[18:15]  ¹¹ tn Grk “they.”

[18:15]  ¹² tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ¹³ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ¹⁴ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:40]  ¹³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ¹⁴ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ¹⁵ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:38]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ¹⁶ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ¹⁷ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:54]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ¹⁸ tn Or “seized” (L&N 37.109).

[22:54]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ²⁰ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.