Lukas 7:19

7:19 and sent them to Jesus ¹  to ask, ²  “Are you the one who is to come, ³  or should we look for another?”

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ⁴  the Lord appointed seventy-two ⁵  others and sent them on ahead of him two by two into every town ⁶  and place where he himself was about to go.

Lukas 13:15

13:15 Then the Lord answered him, ⁷  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁸  and lead it to water? ⁹ 

Lukas 17:5

17:5 The ¹⁰  apostles said to the Lord, “Increase our faith!” ¹¹ 

Lukas 22:61

22:61 Then ¹²  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ¹³  how he had said to him, “Before a rooster crows today, you will deny me three times.”

Lukas 24:34

24:34 and ¹⁴  saying, “The Lord has really risen, and has appeared to Simon!” ¹⁵ 

Yohanes 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ¹⁶  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ¹⁷ 

[7:19]  ¹ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ² tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ³ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[10:1]  ⁴ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁵ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁶ tn Or “city.”

[13:15]  ⁷ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁸ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁹ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[17:5]  ¹⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹¹ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[22:61]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ¹³ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

[24:34]  ¹⁴ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ¹⁵ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

[11:2]  ¹⁶ tn Or “perfume,” “ointment.”

[11:2]  ¹⁷ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.