Lukas 1:21

1:21 Now ¹  the people were waiting for Zechariah, and they began to wonder ²  why he was delayed in the holy place. ³ 

Lukas 1:54-55

1:54 He has helped his servant Israel, remembering ⁴  his mercy, ⁵ 

1:55 as he promised ⁶  to our ancestors, ⁷  to Abraham and to his descendants ⁸  forever.”

Lukas 1:59

1:59 On ⁹  the eighth day ¹⁰  they came to circumcise the child, and they wanted to name ¹¹  him Zechariah after his father.

Lukas 2:41

Jesus in the Temple

2:41 Now ¹²  Jesus’ ¹³  parents went to Jerusalem ¹⁴  every ¹⁵  year for the feast of the Passover. ¹⁶ 

Lukas 4:24

4:24 And he added, ¹⁷  “I tell you the truth, ¹⁸  no prophet is acceptable ¹⁹  in his hometown.

Lukas 5:13

5:13 So ²⁰  he stretched out his hand and touched ²¹  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Lukas 7:40

7:40 So ²²  Jesus answered him, ²³  “Simon, I have something to say to you.” He replied, ²⁴  “Say it, Teacher.”

Lukas 8:7

8:7 Other seed fell among the thorns, ²⁵  and they grew up with it and choked ²⁶  it.

Lukas 8:46

8:46 But Jesus said, “Someone touched me, for I know that power has gone out ²⁷  from me.”

Lukas 8:52

8:52 Now they were all ²⁸  wailing and mourning ²⁹  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 9:50-51

9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

9:51 Now when ³⁰  the days drew near ³¹  for him to be taken up, ³²  Jesus ³³  set out resolutely ³⁴  to go to Jerusalem. ³⁵ 

Lukas 9:61

9:61 Yet ³⁶  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ³⁷ 

Lukas 10:8-10

10:8 Whenever ³⁸  you enter a town ³⁹  and the people ⁴⁰  welcome you, eat what is set before you. 10:9 Heal ⁴¹  the sick in that town ⁴²  and say to them, ‘The kingdom of God ⁴³  has come upon ⁴⁴  you!’ 10:10 But whenever ⁴⁵  you enter a town ⁴⁶  and the people ⁴⁷  do not welcome ⁴⁸  you, go into its streets ⁴⁹  and say,

Lukas 10:23

10:23 Then ⁵⁰  Jesus ⁵¹  turned ⁵²  to his ⁵³  disciples and said privately, “Blessed ⁵⁴  are the eyes that see what you see!

Lukas 10:29

10:29 But the expert, ⁵⁵  wanting to justify ⁵⁶  himself, said to Jesus, “And who is my neighbor?”

Lukas 10:31

10:31 Now by chance ⁵⁷  a priest was going down that road, but ⁵⁸  when he saw the injured man ⁵⁹  he passed by ⁶⁰  on the other side. ⁶¹ 

Lukas 11:16

11:16 Others, to test ⁶²  him, ⁶³  began asking for ⁶⁴  a sign ⁶⁵  from heaven.

Lukas 11:38

11:38 The ⁶⁶  Pharisee was astonished when he saw that Jesus ⁶⁷  did not first wash his hands ⁶⁸  before the meal.

Lukas 11:41

11:41 But give from your heart to those in need, ⁶⁹  and ⁷⁰  then everything will be clean for you. ⁷¹ 

Lukas 11:47

11:47 Woe to you! You build ⁷²  the tombs of the prophets whom your ancestors ⁷³  killed.

Lukas 12:16

12:16 He then ⁷⁴  told them a parable: ⁷⁵  “The land of a certain rich man produced ⁷⁶  an abundant crop,

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ⁷⁷  to give you the kingdom.

Lukas 12:41

12:41 Then ⁷⁸  Peter said, “Lord, are you telling this parable for us or for everyone?” ⁷⁹ 

Lukas 14:16

14:16 But Jesus ⁸⁰  said to him, “A man once gave a great banquet ⁸¹  and invited ⁸²  many guests. ⁸³ 

Lukas 15:14-15

15:14 Then ⁸⁴  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ⁸⁵  one of the citizens of that country, who ⁸⁶  sent him to his fields to feed pigs. ⁸⁷ 

Lukas 15:28

15:28 But the older son ⁸⁸  became angry ⁸⁹  and refused ⁹⁰  to go in. His father came out and appealed to him,

Lukas 16:27

16:27 So ⁹¹  the rich man ⁹²  said, ‘Then I beg you, father – send Lazarus ⁹³  to my father’s house

Lukas 17:16

17:16 He ⁹⁴  fell with his face to the ground ⁹⁵  at Jesus’ feet and thanked him. ⁹⁶  (Now ⁹⁷  he was a Samaritan.) ⁹⁸ 

Lukas 17:28

17:28 Likewise, just as it was ⁹⁹  in the days of Lot, people ¹⁰⁰  were eating, drinking, buying, selling, planting, building;

Lukas 17:35

17:35 There will be two women grinding grain together; ¹⁰¹  one will be taken and the other left.”

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ¹⁰²  by her unending pleas.’” ¹⁰³ 

Lukas 19:36

19:36 As ¹⁰⁴  he rode along, they ¹⁰⁵  spread their cloaks on the road.

Lukas 19:39

19:39 But ¹⁰⁶  some of the Pharisees ¹⁰⁷  in the crowd said to him, “Teacher, rebuke your disciples.” ¹⁰⁸ 

Lukas 21:15

21:15 For I will give you the words ¹⁰⁹  along with the wisdom ¹¹⁰  that none of your adversaries will be able to withstand or contradict.

Lukas 22:7

The Passover

22:7 Then the day for the feast ¹¹¹  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ¹¹² 

Lukas 22:18

22:18 For I tell you that from now on I will not drink of the fruit ¹¹³  of the vine until the kingdom of God comes.” ¹¹⁴ 

Lukas 22:50

22:50 Then ¹¹⁵  one of them ¹¹⁶  struck the high priest’s slave, ¹¹⁷  cutting off his right ear.

Lukas 22:54-55

Jesus’ Condemnation and Peter’s Denials

22:54 Then ¹¹⁸  they arrested ¹¹⁹  Jesus, ¹²⁰  led him away, and brought him into the high priest’s house. ¹²¹  But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Lukas 23:19

23:19 (This ¹²²  was a man who had been thrown into prison for an insurrection ¹²³  started in the city, and for murder.) ¹²⁴ 

Lukas 24:22

24:22 Furthermore, some women of our group amazed us. ¹²⁵  They ¹²⁶  were at the tomb early this morning,

Lukas 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹²⁷ 

[1:21]  ¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ² tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ³ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:54]  ⁴ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ⁵ tn Or “his [God’s] loyal love.”

[1:55]  ⁶ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ⁷ tn Grk “fathers.”

[1:55]  ⁸ tn Grk “his seed” (an idiom for offspring or descendants).

[1:59]  ⁹ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ¹⁰ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ¹¹ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[2:41]  ¹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ¹³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ¹⁵ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ¹⁶ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

[4:24]  ¹⁷ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ¹⁹ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[5:13]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ²¹ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[7:40]  ²² tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ²³ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

[7:40]  ²⁴ tn Grk “he said.”

[8:7]  ²⁵ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ²⁶ sn That is, crowded out the good plants.

[8:46]  ²⁷ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:52]  ²⁸ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ²⁹ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[9:51]  ³⁰ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ³¹ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ³² sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ³⁴ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:61]  ³⁶ tn Grk “And another also said.”

[9:61]  ³⁷ tn Grk “to those in my house.”

[10:8]  ³⁸ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ³⁹ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁴⁰ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ⁴² tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁴³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ⁴⁴ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ⁴⁵ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁴⁶ tn Or “city.”

[10:10]  ⁴⁷ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁴⁸ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ⁴⁹ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:23]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ⁵² tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ⁵³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ⁵⁴ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:29]  ⁵⁵ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ⁵⁶ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[10:31]  ⁵⁷ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ⁵⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ⁵⁹ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ⁶⁰ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ⁶¹ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[11:16]  ⁶² tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁶³ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁶⁴ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ⁶⁵ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:38]  ⁶⁶ tn Here δέ (de) has not been translated.

[11:38]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁶⁸ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[11:41]  ⁶⁹ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ⁷⁰ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁷¹ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[11:47]  ⁷² 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]  ⁷³ tn Or “forefathers”; Grk “fathers.”

[12:16]  ⁷⁴ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁷⁵ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁷⁶ tn Or “yielded a plentiful harvest.”

[12:32]  ⁷⁷ tn Or perhaps, “your Father chooses.”

[12:41]  ⁷⁸ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ⁷⁹ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[14:16]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ⁸¹ tn Or “dinner.”

[14:16]  ⁸² sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ⁸³ tn The word “guests” is not in the Greek text but is implied.

[15:14]  ⁸⁴ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ⁸⁵ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ⁸⁶ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ⁸⁷ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:28]  ⁸⁸ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ⁸⁹ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ⁹⁰ sn Ironically the attitude of the older son has left him outside and without joy.

[16:27]  ⁹¹ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ⁹² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ⁹³ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[17:16]  ⁹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁹⁵ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁹⁶ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁹⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁹⁸ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:28]  ⁹⁹ tn Or “as it happened.”

[17:28]  ¹⁰⁰ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:35]  ¹⁰¹ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[18:5]  ¹⁰² tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ¹⁰³ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[19:36]  ¹⁰⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ¹⁰⁵ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[19:39]  ¹⁰⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ¹⁰⁷ sn See the note on Pharisees in 5:17.

[19:39]  ¹⁰⁸ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[21:15]  ¹⁰⁹ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ¹¹⁰ tn Grk “and wisdom.”

[22:7]  ¹¹¹ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ¹¹² sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[22:18]  ¹¹³ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ¹¹⁴ sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

[22:50]  ¹¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ¹¹⁶ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ¹¹⁷ tn See the note on the word “slave” in 7:2.

[22:54]  ¹¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ¹¹⁹ tn Or “seized” (L&N 37.109).

[22:54]  ¹²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ¹²¹ 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.

[23:19]  ¹²² tn Grk “who” (a continuation of the previous sentence).

[23:19]  ¹²³ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ¹²⁴ sn This is a parenthetical note by the author.

[24:22]  ¹²⁵ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ¹²⁶ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:28]  ¹²⁷ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.