Lukas 1:1

Explanatory Preface

1:1 Now ¹  many have undertaken to compile an account ²  of the things ³  that have been fulfilled ⁴  among us,

Lukas 9:20

9:20 Then ⁵  he said to them, “But who do you say that I am?” Peter ⁶  answered, ⁷  “The Christ ⁸  of God.”

Lukas 11:47

11:47 Woe to you! You build ⁹  the tombs of the prophets whom your ancestors ¹⁰  killed.

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 23:3

23:3 So ¹¹  Pilate asked Jesus, ¹²  “Are you the king ¹³  of the Jews?” He replied, “You say so.” ¹⁴ 

Lukas 23:12

23:12 That very day Herod and Pilate became friends with each other, ¹⁵  for prior to this they had been enemies. ¹⁶ 

Lukas 24:17

24:17 Then ¹⁷  he said to them, “What are these matters ¹⁸  you are discussing so intently ¹⁹  as you walk along?” And they stood still, looking sad.

[1:1]  ¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ² tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ³ tn Or “events.”

[1:1]  ⁴ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[9:20]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ⁶ tn Here δέ (de) has not been translated.

[9:20]  ⁷ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[11:47]  ⁹ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[23:3]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ¹³ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ¹⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:12]  ¹⁵ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ¹⁶ tn Grk “at enmity with each other.”

[24:17]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ¹⁸ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ¹⁹ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).