Lukas 1:32

1:32 He ¹  will be great, ²  and will be called the Son of the Most High, ³  and the Lord God will give him the throne of his father ⁴  David.

Lukas 1:36

1:36 “And look, ⁵  your relative ⁶  Elizabeth has also become pregnant with ⁷  a son in her old age – although she was called barren, she is now in her sixth month! ⁸ 

Lukas 1:59

1:59 On ⁹  the eighth day ¹⁰  they came to circumcise the child, and they wanted to name ¹¹  him Zechariah after his father.

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ¹²  afterward ¹³  Jesus ¹⁴  went to a town ¹⁵  called Nain, and his disciples and a large crowd went with him.

Lukas 8:2

8:2 and also some women ¹⁶  who had been healed of evil spirits and disabilities: ¹⁷  Mary ¹⁸  (called Magdalene), from whom seven demons had gone out,

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ¹⁹  the apostles returned, ²⁰  they told Jesus ²¹  everything they had done. Then ²²  he took them with him and they withdrew privately to a town ²³  called Bethsaida. ²⁴ 

Lukas 10:39

10:39 She ²⁵  had a sister named Mary, who sat ²⁶  at the Lord’s feet ²⁷  and listened to what he said.

Lukas 14:9

14:9 So ²⁸  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²⁹  you will begin to move to the least important ³⁰  place.

Lukas 14:17

14:17 At ³¹  the time for the banquet ³²  he sent his slave ³³  to tell those who had been invited, ‘Come, because everything is now ready.’

Lukas 19:13

19:13 And he summoned ten of his slaves, ³⁴  gave them ten minas, ³⁵  and said to them, ‘Do business with these until I come back.’

Lukas 19:29

19:29 Now ³⁶  when he approached Bethphage ³⁷  and Bethany, at the place called the Mount of Olives, ³⁸  he sent two of the disciples,

Lukas 21:37

21:37 So ³⁹  every day Jesus ⁴⁰  was teaching in the temple courts, ⁴¹  but at night he went and stayed ⁴²  on the Mount of Olives. ⁴³ 

Lukas 22:25

22:25 So ⁴⁴  Jesus ⁴⁵  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ⁴⁶ 

Lukas 23:33

23:33 So ⁴⁷  when they came to the place that is called “The Skull,” ⁴⁸  they crucified ⁴⁹  him there, along with the criminals, one on his right and one on his left.

[1:32]  ¹ tn Grk “this one.”

[1:32]  ² sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁴ tn Or “ancestor.”

[1:36]  ⁵ tn Grk “behold.”

[1:36]  ⁶ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁷ tn Or “has conceived.”

[1:36]  ⁸ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:59]  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. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ¹⁰ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ¹¹ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[7:11]  ¹² tn Grk “And it happened that soon.” 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.

[7:11]  ¹³ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹⁵ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[8:2]  ¹⁶ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹⁷ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ¹⁸ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[9:10]  ¹⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ²⁰ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ²³ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ²⁴ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[10:39]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ²⁶ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ²⁷ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[14:9]  ²⁸ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²⁹ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ³⁰ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:17]  ³¹ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ³² tn Or “dinner.”

[14:17]  ³³ tn See the note on the word “slave” in 7:2.

[19:13]  ³⁴ tn See the note on the word “slave” in 7:2.

[19:13]  ³⁵ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[19:29]  ³⁶ 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ³⁷ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ³⁸ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[21:37]  ³⁹ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁴¹ tn Grk “in the temple.”

[21:37]  ⁴² tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁴³ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.

[22:25]  ⁴⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ⁴⁶ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[23:33]  ⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ⁴⁸ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ⁴⁹ sn See the note on crucify in 23:21.