Lukas 1:29

1:29 But ¹  she was greatly troubled ²  by his words and began to wonder about the meaning of this greeting. ³ 

Lukas 1:56

1:56 So ⁴  Mary stayed with Elizabeth ⁵  about three months ⁶  and then returned to her home.

Lukas 2:5

2:5 He went ⁷  to be registered with Mary, who was promised in marriage to him, ⁸  and who was expecting a child.

Lukas 4:4

4:4 Jesus answered him, “It is written, ‘Man ⁹  does not live by bread alone.’” ¹⁰ 

Lukas 4:12

4:12 Jesus ¹¹  answered him, ¹²  “It is said, ‘You are not to put the Lord your God to the test.’” ¹³ 

Lukas 4:32

4:32 They ¹⁴  were amazed ¹⁵  at his teaching, because he spoke ¹⁶  with authority. ¹⁷ 

Lukas 5:11

5:11 So ¹⁸  when they had brought their boats to shore, they left everything and followed ¹⁹  him.

Lukas 6:24

6:24 “But woe ²⁰  to you who are rich, for you have received ²¹  your comfort ²²  already.

Lukas 11:25

11:25 When it returns, ²³  it finds the house ²⁴  swept clean and put in order. ²⁵ 

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ²⁶ 

Lukas 19:28

The Triumphal Entry

19:28 After Jesus ²⁷  had said this, he continued on ahead, ²⁸  going up to Jerusalem. ²⁹ 

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ³⁰  when Jesus ³¹  approached ³²  and saw the city, he wept over it,

Lukas 20:39

20:39 Then ³³  some of the experts in the law ³⁴  answered, “Teacher, you have spoken well!” ³⁵ 

Lukas 20:45

Jesus Warns the Disciples against Pride

20:45 As ³⁶  all the people were listening, Jesus ³⁷  said to his disciples,

Lukas 21:22

21:22 because these are days of vengeance, ³⁸  to fulfill ³⁹  all that is written.

Lukas 22:14

The Lord’s Supper

22:14 Now ⁴⁰  when the hour came, Jesus ⁴¹  took his place at the table ⁴²  and the apostles joined ⁴³  him.

Lukas 23:1

Jesus Brought Before Pilate

23:1 Then ⁴⁴  the whole group of them rose up and brought Jesus ⁴⁵  before Pilate. ⁴⁶ 

Lukas 23:36

23:36 The soldiers also mocked him, coming up and offering him sour wine, ⁴⁷ 

Lukas 24:3

24:3 but when they went in, they did not find the body of the Lord Jesus. ⁴⁸ 

[1:29]  ¹ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ² sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ³ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:56]  ⁴ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ⁵ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ⁶ sn As is typical with Luke the timing is approximate (about three months), not specific.

[2:5]  ⁷ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

[2:5]  ⁸ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[4:4]  ⁹ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ¹⁰ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:4]  sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

[4:12]  ¹¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ¹² tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ¹³ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[4:32]  ¹⁴ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ¹⁵ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ¹⁶ tn Grk “because his word was.”

[4:32]  ¹⁷ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[5:11]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ¹⁹ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[6:24]  ²⁰ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ²¹ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ²² tn Grk “your consolation.”

[11:25]  ²³ tn Grk “comes.”

[11:25]  ²⁴ tn The words “the house” are not in Greek but are implied.

[11:25]  ²⁵ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[17:18]  ²⁶ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[19:28]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ²⁸ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ²⁹ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

[19:28]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:41]  ³⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ³¹ tn Grk “he.”

[19:41]  ³² sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[20:39]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:39]  ³⁴ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:39]  ³⁵ sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.

[20:45]  ³⁶ tn Here δέ (de) has not been translated.

[20:45]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:22]  ³⁸ tn Or “of punishment.” This is a time of judgment.

[21:22]  ³⁹ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[22:14]  ⁴⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ⁴² tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:14]  ⁴³ tn Grk “the apostles with him.”

[23:1]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ⁴⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ⁴⁶ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[23:36]  ⁴⁷ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[24:3]  ⁴⁸ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[24:3]  sn What they found was not what they expected – an empty tomb.