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 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ⁹  who will prepare your way before you.’ ¹⁰ 

Lukas 9:9

9:9 Herod said, “I had John ¹¹  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ¹² 

Lukas 9:24

9:24 For whoever wants to save his life will lose it, ¹³  but whoever loses his life for my sake will save it.

Lukas 9:35

9:35 Then ¹⁴  a voice came from the cloud, saying, “This is my Son, my Chosen One. ¹⁵  Listen to him!” ¹⁶ 

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ¹⁷  So ¹⁸  they began to celebrate.

Lukas 15:30

15:30 But when this son of yours ¹⁹  came back, who has devoured ²⁰  your assets with prostitutes, ²¹  you killed the fattened calf ²²  for him!’

Lukas 15:32

15:32 It was appropriate ²³  to celebrate and be glad, for your brother ²⁴  was dead, and is alive; he was lost and is found.’” ²⁵ 

Lukas 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

Lukas 22:56

22:56 Then a slave girl, ²⁶  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 22:59

22:59 And after about an hour still another insisted, ²⁷  “Certainly this man was with him, because he too is a Galilean.” ²⁸ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²⁹  of no crime deserving death. ³⁰  I will therefore flog ³¹  him and release him.”

Lukas 23:47

23:47 Now when the centurion ³²  saw what had happened, he praised God and said, “Certainly this man was innocent!” ³³ 

Lukas 23:51

23:51 (He ³⁴  had not consented ³⁵  to their plan and action.) He ³⁶  was from the Judean town ³⁷  of Arimathea, and was looking forward to ³⁸  the kingdom of God. ³⁹ 

[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.

[7:27]  ⁹ tn Grk “before your face” (an idiom).

[7:27]  ¹⁰ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[9:9]  ¹¹ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ¹² tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:24]  ¹³ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:35]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ¹⁵ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

[9:35]  sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

[9:35]  ¹⁶ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[15:24]  ¹⁷ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:30]  ¹⁹ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ²⁰ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ²¹ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ²² sn See note on the phrase “fattened calf” in v. 23.

[15:32]  ²³ tn Or “necessary.”

[15:32]  ²⁴ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ²⁵ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[22:56]  ²⁶ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:59]  ²⁷ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ²⁸ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[23:22]  ²⁹ tn Grk “no cause of death I found in him.”

[23:22]  ³⁰ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ³¹ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:47]  ³² sn See the note on the word centurion in 7:2.

[23:47]  ³³ 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).

[23:51]  ³⁴ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ³⁵ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ³⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ³⁷ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ³⁸ tn Or “waiting for.”

[23:51]  ³⁹ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.