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 1:25

1:25 “This is what ⁵  the Lord has done for me at the time ⁶  when he has been gracious to me, ⁷  to take away my disgrace ⁸  among people.” ⁹ 

Lukas 1:34

1:34 Mary ¹⁰  said to the angel, “How will this be, since I have not had sexual relations with ¹¹  a man?”

Lukas 1:44

1:44 For the instant ¹²  the sound of your greeting reached my ears, ¹³  the baby in my womb leaped for joy. ¹⁴ 

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹⁵ 

Lukas 1:77

1:77 to give his people knowledge of salvation ¹⁶  through the forgiveness ¹⁷  of their sins.

Lukas 2:13

2:13 Suddenly ¹⁸  a vast, heavenly army ¹⁹  appeared with the angel, praising God and saying,

Lukas 2:17

2:17 When ²⁰  they saw him, ²¹  they related what they had been told ²²  about this child,

Lukas 2:40

2:40 And the child grew and became strong, ²³  filled with wisdom, ²⁴  and the favor ²⁵  of God ²⁶  was upon him.

Lukas 3:21

The Baptism of Jesus

3:21 Now when ²⁷  all the people were baptized, Jesus also was baptized. And while he was praying, ²⁸  the heavens ²⁹  opened,

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ³⁰  Jesus, in the power of the Spirit, ³¹  returned to Galilee, and news about him spread ³²  throughout the surrounding countryside. ³³ 

Lukas 4:24

4:24 And he added, ³⁴  “I tell you the truth, ³⁵  no prophet is acceptable ³⁶  in his hometown.

Lukas 4:33

4:33 Now ³⁷  in the synagogue ³⁸  there was a man who had the spirit of an unclean ³⁹  demon, and he cried out with a loud voice,

Lukas 5:34

5:34 So ⁴⁰  Jesus said to them, “You cannot make the wedding guests ⁴¹  fast while the bridegroom ⁴²  is with them, can you? ⁴³ 

Lukas 6:30

6:30 Give to everyone who asks you, ⁴⁴  and do not ask for your possessions ⁴⁵  back ⁴⁶  from the person who takes them away.

Lukas 7:2

7:2 A centurion ⁴⁷  there ⁴⁸  had a slave ⁴⁹  who was highly regarded, ⁵⁰  but who was sick and at the point of death.

Lukas 7:13

7:13 When ⁵¹  the Lord saw her, he had compassion ⁵²  for her and said to her, “Do not weep.” ⁵³ 

Lukas 8:34

8:34 When ⁵⁴  the herdsmen saw what had happened, they ran off and spread the news ⁵⁵  in the town ⁵⁶  and countryside.

Lukas 8:56

8:56 Her ⁵⁷  parents were astonished, but he ordered them to tell no one ⁵⁸  what had happened.

Lukas 10:36

10:36 Which of these three do you think became a neighbor ⁵⁹  to the man who fell into the hands of the robbers?”

Lukas 11:38

11:38 The ⁶⁰  Pharisee was astonished when he saw that Jesus ⁶¹  did not first wash his hands ⁶²  before the meal.

Lukas 11:41

11:41 But give from your heart to those in need, ⁶³  and ⁶⁴  then everything will be clean for you. ⁶⁵ 

Lukas 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Lukas 12:16

12:16 He then ⁶⁶  told them a parable: ⁶⁷  “The land of a certain rich man produced ⁶⁸  an abundant crop,

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ⁶⁹  to give you the kingdom.

Lukas 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ⁷⁰ 

Lukas 13:12

13:12 When ⁷¹  Jesus saw her, he called her to him ⁷²  and said, “Woman, ⁷³  you are freed ⁷⁴  from your infirmity.” ⁷⁵ 

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁷⁶  and sinners were coming ⁷⁷  to hear him.

Lukas 15:16

15:16 He ⁷⁸  was longing to eat ⁷⁹  the carob pods ⁸⁰  the pigs were eating, but ⁸¹  no one gave him anything.

Lukas 17:12

17:12 As ⁸²  he was entering ⁸³  a village, ten men with leprosy ⁸⁴  met him. They ⁸⁵  stood at a distance,

Lukas 18:30

18:30 who will not receive many times more ⁸⁶  in this age ⁸⁷  – and in the age to come, eternal life.” ⁸⁸ 

Lukas 19:4

19:4 So ⁸⁹  he ran on ahead and climbed up into a sycamore tree ⁹⁰  to see him, because Jesus ⁹¹  was going to pass that way.

Lukas 19:36

19:36 As ⁹²  he rode along, they ⁹³  spread their cloaks on the road.

Lukas 20:35

20:35 But those who are regarded as worthy to share in ⁹⁴  that age and in the resurrection from the dead neither marry nor are given in marriage. ⁹⁵ 

Lukas 22:16

22:16 For I tell you, I will not eat it again ⁹⁶  until it is fulfilled ⁹⁷  in the kingdom of God.” ⁹⁸ 

Lukas 22:22

22:22 For the Son of Man is to go just as it has been determined, ⁹⁹  but woe to that man by whom he is betrayed!”

Lukas 22:24

22:24 A dispute also started ¹⁰⁰  among them over which of them was to be regarded as the greatest. ¹⁰¹ 

Lukas 22:31

22:31 “Simon, ¹⁰²  Simon, pay attention! ¹⁰³  Satan has demanded to have you all, ¹⁰⁴  to sift you like wheat, ¹⁰⁵ 

Lukas 22:40

22:40 When he came to the place, ¹⁰⁶  he said to them, “Pray that you will not fall into temptation.” ¹⁰⁷ 

Lukas 22:49

22:49 When ¹⁰⁸  those who were around him saw what was about to happen, they said, “Lord, should ¹⁰⁹  we use our swords?” ¹¹⁰ 

Lukas 24:4

24:4 While ¹¹¹  they were perplexed ¹¹²  about this, suddenly ¹¹³  two men stood beside them in dazzling ¹¹⁴  attire.

Lukas 24:26

24:26 Wasn’t ¹¹⁵  it necessary ¹¹⁶  for the Christ ¹¹⁷  to suffer these things and enter into his glory?”

[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”).

[1:25]  ⁵ tn Grk “Thus.”

[1:25]  ⁶ tn Grk “in the days.”

[1:25]  ⁷ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁸ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ⁹ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:34]  ¹⁰ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ¹¹ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[1:44]  ¹² tn Grk “for behold.”

[1:44]  ¹³ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ¹⁴ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[1:70]  ¹⁵ tn Grk “from the ages,” “from eternity.”

[1:77]  ¹⁶ 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]  ¹⁷ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[2:13]  ¹⁸ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁹ tn Grk “a multitude of the armies of heaven.”

[2:17]  ²⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ²¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ²² tn Grk “the word which had been spoken to them.”

[2:40]  ²³ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ²⁴ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ²⁵ tn Or “grace.”

[2:40]  ²⁶ sn On the phrase the favor of God see Luke 1:66.

[3:21]  ²⁷ tn Grk “Now 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.

[3:21]  ²⁸ tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ²⁹ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[4:14]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ³¹ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ³² tn Grk “went out.”

[4:14]  ³³ tn Grk “all the surrounding region.”

[4:24]  ³⁴ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ³⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ³⁶ 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.

[4:33]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ³⁸ sn See the note on synagogues in 4:15.

[4:33]  ³⁹ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[5:34]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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?”).

[6:30]  ⁴⁴ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ⁴⁵ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ⁴⁶ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[7:2]  ⁴⁷ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁴⁸ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁴⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁵⁰ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:13]  ⁵¹ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ⁵² sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ⁵³ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[8:34]  ⁵⁴ tn Here δέ (de) has not been translated.

[8:34]  ⁵⁵ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ⁵⁶ tn Or “city.”

[8:56]  ⁵⁷ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁵⁸ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[10:36]  ⁵⁹ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[11:38]  ⁶⁰ tn Here δέ (de) has not been translated.

[11:38]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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.

[12:16]  ⁶⁶ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁶⁷ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁶⁸ tn Or “yielded a plentiful harvest.”

[12:32]  ⁶⁹ tn Or perhaps, “your Father chooses.”

[12:40]  ⁷⁰ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[13:12]  ⁷¹ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁷² tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ⁷³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ⁷⁴ tn Or “released.”

[13:12]  ⁷⁵ tn Or “sickness.”

[15:1]  ⁷⁶ sn See the note on tax collectors in 3:12.

[15:1]  ⁷⁷ tn Grk “were drawing near.”

[15:16]  ⁷⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁷⁹ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁸⁰ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁸¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:12]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁸³ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁸⁴ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ⁸⁵ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[18:30]  ⁸⁶ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ⁸⁷ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁸⁸ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[19:4]  ⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ⁹⁰ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ⁹¹ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:36]  ⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ⁹³ 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.”

[20:35]  ⁹⁴ tn Grk “to attain to.”

[20:35]  ⁹⁵ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[22:16]  ⁹⁶ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ⁹⁷ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ⁹⁸ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:22]  ⁹⁹ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:24]  ¹⁰⁰ tn Or “happened.”

[22:24]  ¹⁰¹ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:31]  ¹⁰² tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ¹⁰³ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ¹⁰⁴ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ¹⁰⁵ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:40]  ¹⁰⁶ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ¹⁰⁷ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:49]  ¹⁰⁸ tn Here δέ (de) has not been translated.

[22:49]  ¹⁰⁹ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹¹⁰ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[24:4]  ¹¹¹ tn Grk “And it happened that while.” 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.

[24:4]  ¹¹² tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ¹¹³ tn Grk “behold.”

[24:4]  ¹¹⁴ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:26]  ¹¹⁵ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹¹⁶ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ¹¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.