Lukas 1:5-7

Birth Announcement of John the Baptist

1:5 During the reign ¹  of Herod ²  king of Judea, there lived a priest named Zechariah who belonged to ³  the priestly division of Abijah, ⁴  and he had a wife named Elizabeth, ⁵  who was a descendant of Aaron. ⁶  1:6 They ⁷  were both righteous in the sight of God, following ⁸  all the commandments and ordinances of the Lord blamelessly. ⁹  1:7 But they did not have a child, because Elizabeth was barren, ¹⁰  and they were both very old. ¹¹ 

Lukas 1:18

1:18 Zechariah ¹²  said to the angel, “How can I be sure of this? ¹³  For I am an old man, and my wife is old as well.” ¹⁴ 

Lukas 1:39

Mary and Elizabeth

1:39 In those days ¹⁵  Mary got up and went hurriedly into the hill country, to a town of Judah, ¹⁶ 

Lukas 1:75

1:75 in holiness and righteousness ¹⁷  before him for as long as we live. ¹⁸ 

Lukas 1:80--2:1

1:80 And the child kept growing ¹⁹  and becoming strong ²⁰  in spirit, and he was in the wilderness ²¹  until the day he was revealed ²²  to Israel.

The Census and the Birth of Jesus

2:1 Now ²³  in those days a decree ²⁴  went out from Caesar ²⁵  Augustus ²⁶  to register ²⁷  all the empire ²⁸  for taxes.

Lukas 2:47

2:47 And all who heard Jesus ²⁹  were astonished ³⁰  at his understanding and his answers.

Lukas 3:15

3:15 While the people were filled with anticipation ³¹  and they all wondered ³²  whether perhaps John ³³  could be the Christ, ³⁴ 

Lukas 4:2

4:2 where for forty days he endured temptations ³⁵  from the devil. He ³⁶  ate nothing ³⁷  during those days, and when they were completed, ³⁸  he was famished.

Lukas 4:15

4:15 He ³⁹  began to teach ⁴⁰  in their synagogues ⁴¹  and was praised ⁴²  by all.

Lukas 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ⁴³  when the sky ⁴⁴  was shut up three and a half years, and ⁴⁵  there was a great famine over all the land.

Lukas 4:43

4:43 But Jesus ⁴⁶  said to them, “I must ⁴⁷  proclaim the good news of the kingdom ⁴⁸  of God to the other towns ⁴⁹  too, for that is what I was sent ⁵⁰  to do.” ⁵¹ 

Lukas 5:16

5:16 Yet Jesus himself ⁵²  frequently withdrew ⁵³  to the wilderness ⁵⁴  and prayed.

Lukas 5:22

5:22 When Jesus perceived ⁵⁵  their hostile thoughts, ⁵⁶  he said to them, ⁵⁷  “Why are you raising objections ⁵⁸  within yourselves?

Lukas 5:35

5:35 But those days are coming, and when the bridegroom is taken from them, ⁵⁹  at that time ⁶⁰  they will fast.”

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ⁶¹  was going through the grain fields on ⁶²  a Sabbath, ⁶³  and his disciples picked some heads of wheat, ⁶⁴  rubbed them in their hands, and ate them. ⁶⁵ 

Lukas 6:12

Choosing the Twelve Apostles

6:12 Now ⁶⁶  it was during this time that Jesus ⁶⁷  went out to the mountain ⁶⁸  to pray, and he spent all night ⁶⁹  in prayer to God. ⁷⁰ 

Lukas 7:38

7:38 As ⁷¹  she stood ⁷²  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁷³  wiped them with her hair, ⁷⁴  kissed ⁷⁵  them, ⁷⁶  and anointed ⁷⁷  them with the perfumed oil.

Lukas 7:44

7:44 Then, ⁷⁸  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ⁷⁹  but she has wet my feet with her tears and wiped them with her hair.

Lukas 9:36

9:36 After ⁸⁰  the voice had spoken, Jesus was found alone. So ⁸¹  they kept silent and told no one ⁸²  at that time ⁸³  anything of what they had seen.

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ⁸⁴  in the synagogues ⁸⁵  and elaborate greetings ⁸⁶  in the marketplaces!

Lukas 13:26

13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ⁸⁷ 

Lukas 17:26

17:26 Just ⁸⁸  as it was ⁸⁹  in the days of Noah, ⁹⁰  so too it will be in the days of the Son of Man.

Lukas 17:28

17:28 Likewise, just as it was ⁹¹  in the days of Lot, people ⁹²  were eating, drinking, buying, selling, planting, building;

Lukas 20:46

20:46 “Beware ⁹³  of the experts in the law. ⁹⁴  They ⁹⁵  like walking around in long robes, and they love elaborate greetings ⁹⁶  in the marketplaces and the best seats ⁹⁷  in the synagogues ⁹⁸  and the places of honor at banquets.

Lukas 21:14

21:14 Therefore be resolved ⁹⁹  not to rehearse ¹⁰⁰  ahead of time how to make your defense.

Lukas 21:21

21:21 Then those who are in Judea must flee ¹⁰¹  to the mountains. Those ¹⁰²  who are inside the city must depart. Those ¹⁰³  who are out in the country must not enter it,

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ¹⁰⁴  on the earth and wrath against this people.

Lukas 23:7

23:7 When ¹⁰⁵  he learned that he was from Herod’s jurisdiction, ¹⁰⁶  he sent him over to Herod, ¹⁰⁷  who also happened to be in Jerusalem ¹⁰⁸  at that time.

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ¹⁰⁹  “Are you the only visitor to Jerusalem who doesn’t know ¹¹⁰  the things that have happened there ¹¹¹  in these days?”

Lukas 24:27

24:27 Then ¹¹²  beginning with Moses and all the prophets, ¹¹³  he interpreted to them the things written about ¹¹⁴  himself in all the scriptures.

[1:5]  ¹ tn Grk “It happened that in the days.” 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.

[1:5]  ² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ⁵ tn Grk “and her name was Elizabeth.”

[1:5]  ⁶ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:6]  ⁷ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ⁸ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ⁹ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:7]  ¹⁰ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ¹¹ tn Grk “were both advanced in days” (an idiom for old age).

[1:18]  ¹² tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹³ tn Grk “How will I know this?”

[1:18]  ¹⁴ tn Grk “is advanced in days” (an idiom for old age).

[1:39]  ¹⁵ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ¹⁶ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[1:75]  ¹⁷ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ¹⁸ tn Grk “all our days.”

[1:80]  ¹⁹ tn This verb is imperfect.

[1:80]  ²⁰ tn This verb is also imperfect.

[1:80]  ²¹ tn Or “desert.”

[1:80]  ²² tn Grk “until the day of his revealing.”

[2:1]  ²³ tn Grk “Now 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.

[2:1]  ²⁴ sn This decree was a formal decree from the Roman Senate.

[2:1]  ²⁵ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ²⁶ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ²⁷ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ²⁸ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:47]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ³⁰ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

[3:15]  ³¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ³² tn Grk “pondered in their hearts.”

[3:15]  ³³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:2]  ³⁵ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ³⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ³⁷ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ³⁸ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[4:15]  ³⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁴⁰ tn The imperfect verb has been translated ingressively.

[4:15]  ⁴¹ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ⁴² tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:25]  ⁴³ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ⁴⁴ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ⁴⁵ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:43]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁴⁷ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁴⁸ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁴⁹ tn Or “cities.”

[4:43]  ⁵⁰ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁵¹ tn Grk “because for this purpose I was sent.”

[5:16]  ⁵² tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ⁵³ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ⁵⁴ tn Or “desert.”

[5:22]  ⁵⁵ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ⁵⁶ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ⁵⁷ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ⁵⁸ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:35]  ⁵⁹ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ⁶⁰ tn Grk “then in those days.”

[6:1]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁶² tn Grk “Now it happened that on.” 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.

[6:1]  ⁶³ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁶⁴ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁶⁵ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:12]  ⁶⁶ tn Grk “Now it happened that in.” 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.

[6:12]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ⁶⁸ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ⁶⁹ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ⁷⁰ tn This is an objective genitive, so prayer “to God.”

[7:38]  ⁷¹ tn Grk “And standing.” 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.

[7:38]  ⁷² tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁷³ tn Grk “tears, and she.” 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.

[7:38]  ⁷⁴ tn Grk “with the hair of her head.”

[7:38]  ⁷⁵ tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:38]  ⁷⁶ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁷⁷ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[7:44]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁷⁹ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[9:36]  ⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ⁸¹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ⁸² sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ⁸³ tn Grk “in those days.”

[11:43]  ⁸⁴ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ⁸⁵ sn See the note on synagogues in 4:15.

[11:43]  ⁸⁶ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[13:26]  ⁸⁷ sn This term refers to wide streets, and thus suggests the major streets of a city.

[17:26]  ⁸⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ⁸⁹ tn Or “as it happened.”

[17:26]  ⁹⁰ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[17:28]  ⁹¹ tn Or “as it happened.”

[17:28]  ⁹² tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[20:46]  ⁹³ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ⁹⁴ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁹⁵ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁹⁶ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ⁹⁷ sn See Luke 14:1-14.

[20:46]  ⁹⁸ sn See the note on synagogues in 4:15.

[21:14]  ⁹⁹ tn Grk “determine in your hearts.”

[21:14]  ¹⁰⁰ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[21:21]  ¹⁰¹ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ¹⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ¹⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:23]  ¹⁰⁴ sn Great distress means that this is a period of great judgment.

[23:7]  ¹⁰⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ¹⁰⁶ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ¹⁰⁷ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ¹⁰⁸ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:18]  ¹⁰⁹ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹¹⁰ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ¹¹¹ tn Grk “in it” (referring to the city of Jerusalem).

[24:27]  ¹¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹¹³ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ¹¹⁴ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.