Lukas 1:11

1:11 An ¹  angel of the Lord, ²  standing on the right side of the altar of incense, appeared ³  to him.

Lukas 2:41

Jesus in the Temple

2:41 Now ⁴  Jesus’ ⁵  parents went to Jerusalem ⁶  every ⁷  year for the feast of the Passover. ⁸ 

Lukas 8:31

8:31 And they began to beg ⁹  him not to order ¹⁰  them to depart into the abyss. ¹¹ 

Lukas 9:6

9:6 Then ¹²  they departed and went throughout ¹³  the villages, proclaiming the good news ¹⁴  and healing people everywhere.

Lukas 9:29-30

9:29 As ¹⁵  he was praying, ¹⁶  the appearance of his face was transformed, ¹⁷  and his clothes became very bright, a brilliant white. ¹⁸  9:30 Then ¹⁹  two men, Moses and Elijah, ²⁰  began talking with him. ²¹ 

Lukas 10:41

10:41 But the Lord ²²  answered her, ²³  “Martha, Martha, ²⁴  you are worried and troubled ²⁵  about many things,

Lukas 14:4

14:4 But they remained silent. So ²⁶  Jesus ²⁷  took hold of the man, ²⁸  healed him, and sent him away. ²⁹ 

Lukas 18:40-41

18:40 So ³⁰  Jesus stopped and ordered the beggar ³¹  to be brought to him. When the man ³²  came near, Jesus ³³  asked him, 18:41 “What do you want me to do for you?” He replied, ³⁴  “Lord, let me see again.” ³⁵ 

Lukas 19:16

19:16 So ³⁶  the first one came before him and said, ‘Sir, ³⁷  your mina ³⁸  has made ten minas more.’

Lukas 19:18

19:18 Then ³⁹  the second one came and said, ‘Sir, your mina has made five minas.’

Lukas 19:32

19:32 So those who were sent ahead found ⁴⁰  it exactly ⁴¹  as he had told them.

Lukas 21:38

21:38 And all the people ⁴²  came to him early in the morning to listen to him in the temple courts. ⁴³ 

Lukas 22:12

22:12 Then he will show you a large furnished room upstairs. Make preparations there.”

Lukas 22:46

22:46 So ⁴⁴  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁴⁵ 

Lukas 23:10

23:10 The chief priests and the experts in the law ⁴⁶  were there, vehemently accusing him. ⁴⁷ 

Lukas 23:32

23:32 Two other criminals ⁴⁸  were also led away to be executed with him.

[1:11]  ¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[2:41]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ⁵ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ⁷ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ⁸ 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).

[8:31]  ⁹ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ¹⁰ tn Or “command.”

[8:31]  ¹¹ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[9:6]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ¹³ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ¹⁴ tn Or “preaching the gospel.”

[9:6]  sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

[9:29]  ¹⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹⁶ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[10:41]  ²² tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ²³ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ²⁴ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ²⁵ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[14:4]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ²⁸ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ²⁹ tn Or “and let him go.”

[18:40]  ³⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ³¹ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ³² tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:41]  ³⁴ tn Grk “said.”

[18:41]  ³⁵ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[19:16]  ³⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ³⁷ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ³⁸ tn See the note on the word “minas” in v. 13.

[19:18]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:32]  ⁴⁰ tn Grk “sent ahead and went and found.”

[19:32]  ⁴¹ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[21:38]  ⁴² sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ⁴³ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[22:46]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁴⁵ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[23:10]  ⁴⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ⁴⁷ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:32]  ⁴⁸ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[23:32]  sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).