Luke 7:16

7:16 Fear ¹  seized them all, and they began to glorify ²  God, saying, “A great prophet ³  has appeared ⁴  among us!” and “God has come to help ⁵  his people!”

Luke 9:49

On the Right Side

9:49 John answered, ⁶  “Master, we saw someone casting out demons in your name, and we tried to stop ⁷  him because he is not a disciple ⁸  along with us.”

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 ⁹  them?” ¹⁰ 

Luke 19:14

19:14 But his citizens ¹¹  hated ¹²  him and sent a delegation after him, saying, ‘We do not want this man ¹³  to be king ¹⁴  over us!’

Luke 20:2

20:2 and said to him, ¹⁵  “Tell us: By what authority ¹⁶  are you doing these things? ¹⁷  Or who it is who gave you this authority?”

Luke 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Luke 22:67

22:67 and said, “If ¹⁸  you are the Christ, ¹⁹  tell us.” But he said to them, “If ²⁰  I tell you, you will not ²¹  believe,

Luke 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²²  you the Christ? ²³  Save yourself and us!”

Luke 24:24

24:24 Then ²⁴  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ²⁵ 

Luke 24:29

24:29 but they urged him, ²⁶  “Stay with us, because it is getting toward evening and the day is almost done.” So ²⁷  he went in to stay with them.

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¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

² tn This imperfect verb has been translated as an ingressive imperfect.

³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

⁴ tn Grk “arisen.”

⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

⁶ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

⁷ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

⁸ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

⁹ tn Or “destroy.”

¹⁰ 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.

sn An allusion to 2 Kgs 1:10, 12, 14.

¹¹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

¹² tn The imperfect is intense in this context, suggesting an ongoing attitude.

¹³ tn Grk “this one” (somewhat derogatory in this context).

¹⁴ tn Or “to rule.”

¹⁵ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

¹⁶ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

¹⁷ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

¹⁸ tn This is a first class condition in the Greek text.

¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

²⁰ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

²¹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

²² tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

sn The question in Greek expects a positive reply and is also phrased with irony.

²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁵ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

²⁶ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.