Lukas 1:24

1:24 After some time ¹  his wife Elizabeth became pregnant, ²  and for five months she kept herself in seclusion. ³  She said, ⁴ 

Lukas 1:31

1:31 Listen: ⁵  You will become pregnant ⁶  and give birth to ⁷  a son, and you will name him ⁸  Jesus. ⁹ 

Lukas 1:77

1:77 to give his people knowledge of salvation ¹⁰  through the forgiveness ¹¹  of their sins.

Lukas 2:52

2:52 And Jesus increased ¹²  in wisdom and in stature, and in favor with God and with people.

Lukas 4:8

4:8 Jesus ¹³  answered him, ¹⁴  “It is written, ‘You are to worship ¹⁵  the Lord ¹⁶  your God and serve only him.’” ¹⁷ 

Lukas 5:34

5:34 So ¹⁸  Jesus said to them, “You cannot make the wedding guests ¹⁹  fast while the bridegroom ²⁰  is with them, can you? ²¹ 

Lukas 6:11

6:11 But they were filled with mindless rage ²²  and began debating with one another what they would do ²³  to Jesus.

Lukas 7:15

7:15 So ²⁴  the dead man ²⁵  sat up and began to speak, and Jesus ²⁶  gave him back ²⁷  to his mother.

Lukas 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ²⁸  than a prophet.

Lukas 7:30

7:30 However, the Pharisees ²⁹  and the experts in religious law ³⁰  rejected God’s purpose ³¹  for themselves, because they had not been baptized ³²  by John. ³³ ) ³⁴ 

Lukas 7:45

7:45 You gave me no kiss of greeting, ³⁵  but from the time I entered she has not stopped kissing my feet.

Lukas 9:29-30

9:29 As ³⁶  he was praying, ³⁷  the appearance of his face was transformed, ³⁸  and his clothes became very bright, a brilliant white. ³⁹  9:30 Then ⁴⁰  two men, Moses and Elijah, ⁴¹  began talking with him. ⁴² 

Lukas 9:60

9:60 But Jesus ⁴³  said to him, “Let the dead bury their own dead, ⁴⁴  but as for you, go and proclaim the kingdom of God.” ⁴⁵ 

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ⁴⁶  than for that town! ⁴⁷ 

Lukas 11:16

11:16 Others, to test ⁴⁸  him, ⁴⁹  began asking for ⁵⁰  a sign ⁵¹  from heaven.

Lukas 11:20

11:20 But if I cast out demons by the finger ⁵²  of God, then the kingdom of God ⁵³  has already overtaken ⁵⁴  you.

Lukas 11:45

11:45 One of the experts in religious law ⁵⁵  answered him, “Teacher, when you say these things you insult ⁵⁶  us too.”

Lukas 12:6

12:6 Aren’t five sparrows sold for two pennies? ⁵⁷  Yet not one of them is forgotten before God.

Lukas 12:14

12:14 But Jesus ⁵⁸  said to him, “Man, ⁵⁹  who made me a judge or arbitrator between you two?” ⁶⁰ 

Lukas 12:56

12:56 You hypocrites! ⁶¹  You know how to interpret the appearance of the earth and the sky, but how can you not know how ⁶²  to interpret the present time?

Lukas 13:23

13:23 Someone ⁶³  asked ⁶⁴  him, “Lord, will only a few ⁶⁵  be saved?” So ⁶⁶  he said to them,

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁶⁷  and sinners were coming ⁶⁸  to hear him.

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ⁶⁹  against heaven ⁷⁰  and against ⁷¹  you.

Lukas 15:21

15:21 Then ⁷²  his son said to him, ‘Father, I have sinned against heaven ⁷³  and against you; I am no longer worthy to be called your son.’ ⁷⁴ 

Lukas 15:31

15:31 Then ⁷⁵  the father ⁷⁶  said to him, ‘Son, you are always with me, and everything that belongs to me is yours.

Lukas 16:11

16:11 If then you haven’t been trustworthy ⁷⁷  in handling worldly wealth, ⁷⁸  who will entrust you with the true riches? ⁷⁹ 

Lukas 16:21

16:21 who longed to eat ⁸⁰  what fell from the rich man’s table. In addition, the dogs ⁸¹  came and licked ⁸²  his sores.

Lukas 17:25

17:25 But first he must ⁸³  suffer many things and be rejected by this generation.

Lukas 17:28

17:28 Likewise, just as it was ⁸⁴  in the days of Lot, people ⁸⁵  were eating, drinking, buying, selling, planting, building;

Lukas 17:35

17:35 There will be two women grinding grain together; ⁸⁶  one will be taken and the other left.”

Lukas 19:40

19:40 He answered, ⁸⁷  “I tell you, if they ⁸⁸  keep silent, the very stones ⁸⁹  will cry out!”

Lukas 20:18

20:18 Everyone who falls on this stone will be broken to pieces, ⁹⁰  and the one on whom it falls will be crushed.” ⁹¹ 

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ⁹²  For all seven had married her.” ⁹³ 

Lukas 22:7

The Passover

22:7 Then the day for the feast ⁹⁴  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ⁹⁵ 

Lukas 22:50

22:50 Then ⁹⁶  one of them ⁹⁷  struck the high priest’s slave, ⁹⁸  cutting off his right ear.

Lukas 23:42

23:42 Then ⁹⁹  he said, “Jesus, remember me ¹⁰⁰  when you come in ¹⁰¹  your kingdom.”

Lukas 23:47

23:47 Now when the centurion ¹⁰²  saw what had happened, he praised God and said, “Certainly this man was innocent!” ¹⁰³ 

Lukas 23:49

23:49 And all those who knew Jesus ¹⁰⁴  stood at a distance, and the women who had followed him from Galilee saw ¹⁰⁵  these things.

[1:24]  ¹ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ² tn Or “Elizabeth conceived.”

[1:24]  ³ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ⁴ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:31]  ⁵ tn Grk “And behold.”

[1:31]  ⁶ tn Grk “you will conceive in your womb.”

[1:31]  ⁷ tn Or “and bear.”

[1:31]  ⁸ tn Grk “you will call his name.”

[1:31]  ⁹ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:77]  ¹⁰ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ¹¹ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[2:52]  ¹² tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[4:8]  ¹³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ¹⁴ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ¹⁵ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ¹⁶ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ¹⁷ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[5:34]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ¹⁹ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ²⁰ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ²¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[6:11]  ²² tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ²³ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[7:15]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ²⁵ tn Or “the deceased.”

[7:15]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ²⁷ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:26]  ²⁸ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:30]  ²⁹ sn See the note on Pharisees in 5:17.

[7:30]  ³⁰ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ³¹ tn Or “plan.”

[7:30]  ³² tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ³³ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ³⁴ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:45]  ³⁵ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[9:29]  ³⁶ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ³⁷ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ³⁸ tn Or “the appearance of his face became different.”

[9:29]  sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:29]  ³⁹ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[9:30]  ⁴⁰ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:30]  ⁴¹ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ⁴² tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:60]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁴⁴ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ⁴⁵ 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.

[10:12]  ⁴⁶ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ⁴⁷ tn Or “city.”

[11:16]  ⁴⁸ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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.

[11:20]  ⁵² sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁵³ 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.

[11:20]  ⁵⁴ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:45]  ⁵⁵ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁵⁶ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[12:6]  ⁵⁷ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[12:14]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁵⁹ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁶⁰ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:56]  ⁶¹ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ⁶² tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[13:23]  ⁶³ tn Here δέ (de) has not been translated.

[13:23]  ⁶⁴ tn Grk “said to.”

[13:23]  ⁶⁵ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ⁶⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[15:1]  ⁶⁷ sn See the note on tax collectors in 3:12.

[15:1]  ⁶⁸ tn Grk “were drawing near.”

[15:18]  ⁶⁹ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁷⁰ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁷¹ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:21]  ⁷² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ⁷³ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ⁷⁴ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:31]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ⁷⁶ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[16:11]  ⁷⁷ tn Or “faithful.”

[16:11]  ⁷⁸ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ⁷⁹ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:21]  ⁸⁰ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁸¹ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁸² sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[17:25]  ⁸³ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[17:28]  ⁸⁴ tn Or “as it happened.”

[17:28]  ⁸⁵ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:35]  ⁸⁶ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[19:40]  ⁸⁷ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ⁸⁸ tn Grk “these.”

[19:40]  ⁸⁹ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[20:18]  ⁹⁰ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ⁹¹ tn Grk “on whomever it falls, it will crush him.”

[20:18]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[20:33]  ⁹² sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ⁹³ tn Grk “For the seven had her as wife.”

[22:7]  ⁹⁴ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ⁹⁵ 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.

[22:50]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ⁹⁷ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ⁹⁸ tn See the note on the word “slave” in 7:2.

[23:42]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ¹⁰⁰ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ¹⁰¹ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:47]  ¹⁰² sn See the note on the word centurion in 7:2.

[23:47]  ¹⁰³ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:47]  sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

[23:49]  ¹⁰⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ¹⁰⁵ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.