Lukas 1:14

1:14 Joy and gladness will come ¹  to you, and many will rejoice at ²  his birth, ³ 

Lukas 1:25

1:25 “This is what ⁴  the Lord has done for me at the time ⁵  when he has been gracious to me, ⁶  to take away my disgrace ⁷  among people.” ⁸ 

Lukas 1:41

1:41 When ⁹  Elizabeth heard Mary’s greeting, the baby leaped ¹⁰  in her ¹¹  womb, and Elizabeth was filled with the Holy Spirit. ¹² 

Lukas 1:44

1:44 For the instant ¹³  the sound of your greeting reached my ears, ¹⁴  the baby in my womb leaped for joy. ¹⁵ 

Lukas 2:17

2:17 When ¹⁶  they saw him, ¹⁷  they related what they had been told ¹⁸  about this child,

Lukas 2:39

2:39 So ¹⁹  when Joseph and Mary ²⁰  had performed ²¹  everything according to the law of the Lord, ²²  they returned to Galilee, to their own town ²³  of Nazareth. ²⁴ 

Lukas 3:21

The Baptism of Jesus

3:21 Now when ²⁵  all the people were baptized, Jesus also was baptized. And while he was praying, ²⁶  the heavens ²⁷  opened,

Lukas 4:13

4:13 So ²⁸  when the devil ²⁹  had completed every temptation, he departed from him until a more opportune time. ³⁰ 

Lukas 5:1

The Call of the Disciples

5:1 Now ³¹  Jesus was standing by the Lake of Gennesaret, ³²  and the crowd was pressing around him ³³  to hear the word of God.

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ³⁴  your nets for a catch.”

Lukas 5:35

5:35 But those days are coming, and when the bridegroom is taken from them, ³⁵  at that time ³⁶  they will fast.”

Lukas 6:26

6:26 “Woe to you ³⁷  when all people ³⁸  speak well of you, for their ancestors ³⁹  did the same things to the false prophets.

Lukas 6:30

6:30 Give to everyone who asks you, ⁴⁰  and do not ask for your possessions ⁴¹  back ⁴²  from the person who takes them away.

Lukas 7:13

7:13 When ⁴³  the Lord saw her, he had compassion ⁴⁴  for her and said to her, “Do not weep.” ⁴⁵ 

Lukas 8:34

8:34 When ⁴⁶  the herdsmen saw what had happened, they ran off and spread the news ⁴⁷  in the town ⁴⁸  and countryside.

Lukas 8:40

Restoration and Healing

8:40 Now when Jesus returned, ⁴⁹  the crowd welcomed him, because they were all waiting for him.

Lukas 9:34

9:34 As ⁵⁰  he was saying this, a cloud ⁵¹  came ⁵²  and overshadowed ⁵³  them, and they were afraid as they entered the cloud.

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ⁵⁴  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 9:51

Rejection in Samaria

9:51 Now when ⁵⁵  the days drew near ⁵⁶  for him to be taken up, ⁵⁷  Jesus ⁵⁸  set out resolutely ⁵⁹  to go to Jerusalem. ⁶⁰ 

Lukas 10:31

10:31 Now by chance ⁶¹  a priest was going down that road, but ⁶²  when he saw the injured man ⁶³  he passed by ⁶⁴  on the other side. ⁶⁵ 

Lukas 10:33

10:33 But ⁶⁶  a Samaritan ⁶⁷  who was traveling ⁶⁸  came to where the injured man ⁶⁹  was, and when he saw him, he felt compassion for him. ⁷⁰ 

Lukas 11:38

11:38 The ⁷¹  Pharisee was astonished when he saw that Jesus ⁷²  did not first wash his hands ⁷³  before the meal.

Lukas 13:12

13:12 When ⁷⁴  Jesus saw her, he called her to him ⁷⁵  and said, “Woman, ⁷⁶  you are freed ⁷⁷  from your infirmity.” ⁷⁸ 

Lukas 14:13

14:13 But when you host an elaborate meal, ⁷⁹  invite the poor, the crippled, ⁸⁰  the lame, and ⁸¹  the blind. ⁸² 

Lukas 14:29

14:29 Otherwise, ⁸³  when he has laid ⁸⁴  a foundation and is not able to finish the tower, ⁸⁵  all who see it ⁸⁶  will begin to make fun of ⁸⁷  him.

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁸⁸  over one sinner who repents.”

Lukas 15:14

15:14 Then ⁸⁹  after he had spent everything, a severe famine took place in that country, and he began to be in need.

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ⁹⁰  God with a loud voice.

Lukas 18:24

18:24 When Jesus noticed this, ⁹¹  he said, “How hard ⁹²  it is for the rich to enter the kingdom of God! ⁹³ 

Lukas 18:35

Healing a Blind Man

18:35 As ⁹⁴  Jesus ⁹⁵  approached ⁹⁶  Jericho, ⁹⁷  a blind man was sitting by the road begging.

Lukas 18:40

18:40 So ⁹⁸  Jesus stopped and ordered the beggar ⁹⁹  to be brought to him. When the man ¹⁰⁰  came near, Jesus ¹⁰¹  asked him,

Lukas 19:7

19:7 And when the people ¹⁰²  saw it, they all complained, ¹⁰³  “He has gone in to be the guest of a man who is a sinner.” ¹⁰⁴ 

Lukas 19:33

19:33 As ¹⁰⁵  they were untying the colt, its owners asked them, ¹⁰⁶  “Why are you untying that colt?”

Lukas 19:35

19:35 Then ¹⁰⁷  they brought it to Jesus, threw their cloaks ¹⁰⁸  on the colt, ¹⁰⁹  and had Jesus get on ¹¹⁰  it.

Lukas 19:43

19:43 For the days will come upon you when your enemies will build ¹¹¹  an embankment ¹¹²  against you and surround you and close in on you from every side.

Lukas 20:31

20:31 and then the third married her, and in this same way all seven died, leaving no children.

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ¹¹³  For all seven had married her.” ¹¹⁴ 

Lukas 21:28

21:28 But when these things ¹¹⁵  begin to happen, stand up and raise your heads, because your redemption ¹¹⁶  is drawing near.”

Lukas 22:6-7

22:6 So ¹¹⁷  Judas ¹¹⁸  agreed and began looking for an opportunity to betray Jesus ¹¹⁹  when no crowd was present. ¹²⁰ 

The Passover

22:7 Then the day for the feast ¹²¹  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ¹²² 

Lukas 22:17

22:17 Then ¹²³  he took a cup, ¹²⁴  and after giving thanks he said, “Take this and divide it among yourselves.

Lukas 22:40

22:40 When he came to the place, ¹²⁵  he said to them, “Pray that you will not fall into temptation.” ¹²⁶ 

Lukas 22:45-46

22:45 When ¹²⁷  he got up from prayer, he came to the disciples and found them sleeping, exhausted ¹²⁸  from grief. 22:46 So ¹²⁹  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ¹³⁰ 

Lukas 22:49

22:49 When ¹³¹  those who were around him saw what was about to happen, they said, “Lord, should ¹³²  we use our swords?” ¹³³ 

Lukas 22:55

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Lukas 23:31

23:31 For if such things are done ¹³⁴  when the wood is green, what will happen when it is dry?” ¹³⁵ 

Lukas 23:47

23:47 Now when the centurion ¹³⁶  saw what had happened, he praised God and said, “Certainly this man was innocent!” ¹³⁷ 

[1:14]  ¹ tn Grk “This will be joy and gladness.”

[1:14]  ² tn Or “because of.”

[1:14]  ³ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:25]  ⁴ tn Grk “Thus.”

[1:25]  ⁵ tn Grk “in the days.”

[1:25]  ⁶ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁷ 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]  ⁸ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:41]  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. 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 either.

[1:41]  ¹⁰ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹¹ tn The antecedent of “her” is Elizabeth.

[1:41]  ¹² sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:44]  ¹³ tn Grk “for behold.”

[1:44]  ¹⁴ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ¹⁵ 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.

[2:17]  ¹⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ¹⁷ 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]  ¹⁸ tn Grk “the word which had been spoken to them.”

[2:39]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ²⁰ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ²¹ tn Or “completed.”

[2:39]  ²² sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ²³ tn Or “city.”

[2:39]  ²⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[3:21]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[4:13]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ²⁹ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ³⁰ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[5:1]  ³¹ 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.

[5:1]  ³² sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ³³ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:4]  ³⁴ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:35]  ³⁵ 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]  ³⁶ tn Grk “then in those days.”

[6:26]  ³⁷ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ³⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ³⁹ tn Or “forefathers”; Grk “fathers.”

[6:30]  ⁴⁰ 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]  ⁴¹ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ⁴² 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.

[7:13]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[8:34]  ⁴⁶ tn Here δέ (de) has not been translated.

[8:34]  ⁴⁷ 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]  ⁴⁸ tn Or “city.”

[8:40]  ⁴⁹ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:40]  sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

[9:34]  ⁵⁰ tn Here δέ (de) has not been translated.

[9:34]  ⁵¹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ⁵² tn Or “appeared.”

[9:34]  ⁵³ tn Or “surrounded.”

[9:37]  ⁵⁴ 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.

[9:51]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁵⁹ 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]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:31]  ⁶¹ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ⁶² 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]  ⁶³ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ⁶⁴ 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]  ⁶⁵ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:33]  ⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ⁶⁷ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ⁶⁸ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ⁶⁹ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ⁷⁰ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[11:38]  ⁷¹ tn Here δέ (de) has not been translated.

[11:38]  ⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁷³ 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).

[13:12]  ⁷⁴ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn Or “released.”

[13:12]  ⁷⁸ tn Or “sickness.”

[14:13]  ⁷⁹ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ⁸⁰ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ⁸¹ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ⁸² sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:29]  ⁸³ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ⁸⁴ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ⁸⁵ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁸⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁸⁷ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[15:10]  ⁸⁸ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:14]  ⁸⁹ 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.

[17:15]  ⁹⁰ tn Grk “glorifying God.”

[18:24]  ⁹¹ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ⁹² sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ⁹³ 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.

[18:35]  ⁹⁴ tn Grk “Now it happened that as.” 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.

[18:35]  ⁹⁵ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ⁹⁶ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ⁹⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:40]  ⁹⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ⁹⁹ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ¹⁰⁰ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ¹⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:7]  ¹⁰² tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ¹⁰³ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ¹⁰⁴ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:33]  ¹⁰⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ¹⁰⁶ tn Grk “said to them.”

[19:35]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ¹⁰⁸ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ¹⁰⁹ sn See Zech 9:9.

[19:35]  ¹¹⁰ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[19:43]  ¹¹¹ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹¹² sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[20:33]  ¹¹³ 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]  ¹¹⁴ tn Grk “For the seven had her as wife.”

[21:28]  ¹¹⁵ sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.

[21:28]  ¹¹⁶ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

[22:6]  ¹¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ¹¹⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ¹¹⁹ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ¹²⁰ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:7]  ¹²¹ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ¹²² 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.

[22:17]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ¹²⁴ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[22:40]  ¹²⁵ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ¹²⁶ 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.

[22:45]  ¹²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ¹²⁸ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[22:46]  ¹²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ¹³⁰ 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).

[22:49]  ¹³¹ tn Here δέ (de) has not been translated.

[22:49]  ¹³² tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹³³ 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.

[23:31]  ¹³⁴ tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).

[23:31]  ¹³⁵ sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.

[23:47]  ¹³⁶ sn See the note on the word centurion in 7:2.

[23:47]  ¹³⁷ 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).