Lukas 1:35

1:35 The angel replied, ¹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ²  you. Therefore the child ³  to be born ⁴  will be holy; ⁵  he will be called the Son of God.

Lukas 2:24-25

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ⁶  or two young pigeons. ⁷ 

The Prophecy of Simeon

2:25 Now ⁸  there was a man in Jerusalem ⁹  named Simeon who was righteous ¹⁰  and devout, looking for the restoration ¹¹  of Israel, and the Holy Spirit ¹²  was upon him.

Lukas 2:38

2:38 At that moment, ¹³  she came up to them ¹⁴  and began to give thanks to God and to speak ¹⁵  about the child ¹⁶  to all who were waiting for the redemption of Jerusalem. ¹⁷ 

Lukas 2:43-44

2:43 But ¹⁸  when the feast was over, ¹⁹  as they were returning home, ²⁰  the boy Jesus stayed behind in Jerusalem. His ²¹  parents ²²  did not know it, 2:44 but (because they assumed that he was in their group of travelers) ²³  they went a day’s journey. Then ²⁴  they began to look for him among their relatives and acquaintances. ²⁵ 

Lukas 3:7

3:7 So John ²⁶  said to the crowds ²⁷  that came out to be baptized by him, “You offspring of vipers! ²⁸  Who warned you to flee ²⁹  from the coming wrath?

Lukas 3:11

3:11 John ³⁰  answered them, ³¹  “The person who has two tunics ³²  must share with the person who has none, and the person who has food must do likewise.”

Lukas 4:20

4:20 Then ³³  he rolled up ³⁴  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ³⁵  him.

Lukas 4:29

4:29 They got up, forced ³⁶  him out of the town, ³⁷  and brought him to the brow of the hill on which their town was built, so that ³⁸  they could throw him down the cliff. ³⁹ 

Lukas 5:23

5:23 Which is easier, ⁴⁰  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 5:33

The Superiority of the New

5:33 Then ⁴¹  they said to him, “John’s ⁴²  disciples frequently fast ⁴³  and pray, ⁴⁴  and so do the disciples of the Pharisees, ⁴⁵  but yours continue to eat and drink.” ⁴⁶ 

Lukas 6:3

6:3 Jesus ⁴⁷  answered them, ⁴⁸  “Haven’t you read what David did when he and his companions were hungry –

Lukas 6:7

6:7 The experts in the law ⁴⁹  and the Pharisees ⁵⁰  watched ⁵¹  Jesus ⁵²  closely to see if ⁵³  he would heal on the Sabbath, ⁵⁴  so that they could find a reason to accuse him.

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ⁵⁵  your reward is great in heaven. For their ancestors ⁵⁶  did the same things to the prophets. ⁵⁷ 

Lukas 7:3

7:3 When the centurion ⁵⁸  heard ⁵⁹  about Jesus, he sent some Jewish elders ⁶⁰  to him, asking him to come ⁶¹  and heal his slave.

Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ⁶²  who will prepare your way before you.’ ⁶³ 

Lukas 8:8

8:8 But ⁶⁴  other seed fell on good soil and grew, ⁶⁵  and it produced a hundred times as much grain.” ⁶⁶  As he said this, ⁶⁷  he called out, “The one who has ears to hear had better listen!” ⁶⁸ 

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁶⁹  and the demonic spirits ⁷⁰  begged Jesus ⁷¹  to let them go into them. He gave them permission. ⁷² 

Lukas 8:37

8:37 Then ⁷³  all the people of the Gerasenes ⁷⁴  and the surrounding region ⁷⁵  asked Jesus ⁷⁶  to leave them alone, ⁷⁷  for they were seized with great fear. ⁷⁸  So ⁷⁹  he got into the boat and left. ⁸⁰ 

Lukas 8:42-43

8:42 because he had an only daughter, about twelve years old, and she was dying. ⁸¹ 

As Jesus was on his way, the crowds pressed ⁸²  around him. 8:43 Now ⁸³  a woman was there who had been suffering from a hemorrhage ⁸⁴  for twelve years ⁸⁵  but could not be healed by anyone.

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ⁸⁶  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 9:5

9:5 Wherever ⁸⁷  they do not receive you, ⁸⁸  as you leave that town, ⁸⁹  shake the dust off ⁹⁰  your feet as a testimony against them.”

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ⁹¹  the apostles returned, ⁹²  they told Jesus ⁹³  everything they had done. Then ⁹⁴  he took them with him and they withdrew privately to a town ⁹⁵  called Bethsaida. ⁹⁶ 

Lukas 9:23

A Call to Discipleship

9:23 Then ⁹⁷  he said to them all, ⁹⁸  “If anyone wants to become my follower, ⁹⁹  he must deny ¹⁰⁰  himself, take up his cross daily, ¹⁰¹  and follow me.

Lukas 9:42

9:42 As ¹⁰²  the boy ¹⁰³  was approaching, the demon threw him to the ground ¹⁰⁴  and shook him with convulsions. ¹⁰⁵  But Jesus rebuked ¹⁰⁶  the unclean ¹⁰⁷  spirit, healed the boy, and gave him back to his father.

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹⁰⁸  entered a certain village where a woman named Martha welcomed him as a guest. ¹⁰⁹ 

Lukas 11:9

11:9 “So ¹¹⁰  I tell you: Ask, ¹¹¹  and it will be given to you; seek, and you will find; knock, and the door ¹¹²  will be opened for you.

Lukas 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ¹¹³  or under a basket, ¹¹⁴  but on a lampstand, so that those who come in can see the light.

Lukas 11:49

11:49 For this reason also the wisdom ¹¹⁵  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ¹¹⁶  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹¹⁷  began to speak first to his disciples, “Be on your guard against ¹¹⁸  the yeast of the Pharisees, ¹¹⁹  which is hypocrisy. ¹²⁰ 

Lukas 12:3

12:3 So then ¹²¹  whatever you have said in the dark will be heard in the light, and what you have whispered ¹²²  in private rooms ¹²³  will be proclaimed from the housetops. ¹²⁴ 

Lukas 12:42

12:42 The Lord replied, ¹²⁵  “Who then is the faithful and wise manager, ¹²⁶  whom the master puts in charge of his household servants, ¹²⁷  to give them their allowance of food at the proper time?

Lukas 12:45

12:45 But if ¹²⁸  that ¹²⁹  slave should say to himself, ¹³⁰  ‘My master is delayed ¹³¹  in returning,’ and he begins to beat ¹³²  the other ¹³³  slaves, both men and women, ¹³⁴  and to eat, drink, and get drunk,

Lukas 13:11

13:11 and a woman was there ¹³⁵  who had been disabled by a spirit ¹³⁶  for eighteen years. She ¹³⁷  was bent over and could not straighten herself up completely. ¹³⁸ 

Lukas 13:17

13:17 When ¹³⁹  he said this all his adversaries were humiliated, ¹⁴⁰  but ¹⁴¹  the entire crowd was rejoicing at all the wonderful things ¹⁴²  he was doing. ¹⁴³ 

Lukas 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ¹⁴⁴  who repents than over ninety-nine righteous people ¹⁴⁵  who have no need to repent. ¹⁴⁶ 

Lukas 15:20

15:20 So ¹⁴⁷  he got up and went to his father. But while he was still a long way from home ¹⁴⁸  his father saw him, and his heart went out to him; ¹⁴⁹  he ran and hugged ¹⁵⁰  his son ¹⁵¹  and kissed him.

Lukas 15:25

15:25 “Now his older son was in the field. As ¹⁵²  he came and approached the house, he heard music ¹⁵³  and dancing.

Lukas 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ¹⁵⁴  replied, ‘A hundred measures ¹⁵⁵  of wheat.’ The manager ¹⁵⁶  said to him, ‘Take your bill, and write eighty.’ ¹⁵⁷ 

Lukas 16:28

16:28 (for I have five brothers) to warn ¹⁵⁸  them so that they don’t come ¹⁵⁹  into this place of torment.’

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ¹⁶⁰  said to his disciples, “Stumbling blocks are sure to come, but woe ¹⁶¹  to the one through whom they come!

Lukas 17:4

17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹⁶²  him.”

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ¹⁶³  we have only done what was our duty.’” ¹⁶⁴ 

Lukas 17:31

17:31 On that day, anyone who is on the roof, ¹⁶⁵  with his goods in the house, must not come down ¹⁶⁶  to take them away, and likewise the person in the field must not turn back.

Lukas 18:7

18:7 Won’t ¹⁶⁷  God give justice to his chosen ones, who cry out ¹⁶⁸  to him day and night? ¹⁶⁹  Will he delay ¹⁷⁰  long to help them?

Lukas 18:13

18:13 The tax collector, however, stood ¹⁷¹  far off and would not even look up ¹⁷²  to heaven, but beat his breast and said, ‘God, be merciful ¹⁷³  to me, sinner that I am!’ ¹⁷⁴ 

Lukas 18:15

Jesus and Little Children

18:15 Now people ¹⁷⁵  were even bringing their babies ¹⁷⁶  to him for him to touch. ¹⁷⁷  But when the disciples saw it, they began to scold those who brought them. ¹⁷⁸ 

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ¹⁷⁹  and said to him, “Zacchaeus, come down quickly, ¹⁸⁰  because I must ¹⁸¹  stay at your house today.” ¹⁸² 

Lukas 19:13

19:13 And he summoned ten of his slaves, ¹⁸³  gave them ten minas, ¹⁸⁴  and said to them, ‘Do business with these until I come back.’

Lukas 19:47

19:47 Jesus ¹⁸⁵  was teaching daily in the temple courts. The chief priests and the experts in the law ¹⁸⁶  and the prominent leaders among the people were seeking to assassinate ¹⁸⁷  him,

Lukas 20:5

20:5 So ¹⁸⁸  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ¹⁸⁹  in the passage about the bush, ¹⁹⁰  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹⁹¹ 

Lukas 21:16

21:16 You will be betrayed even by parents, ¹⁹²  brothers, relatives, ¹⁹³  and friends, and they will have some of you put to death.

Lukas 21:26

21:26 People will be fainting from fear ¹⁹⁴  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ¹⁹⁵ 

Lukas 22:34

22:34 Jesus replied, ¹⁹⁶  “I tell you, Peter, the rooster will not crow ¹⁹⁷  today until you have denied ¹⁹⁸  three times that you know me.”

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹⁹⁹  and the man named Judas, one of the twelve, was leading them. He walked up ²⁰⁰  to Jesus to kiss him. ²⁰¹ 

Lukas 23:26

The Crucifixion

23:26 As ²⁰²  they led him away, they seized Simon of Cyrene, ²⁰³  who was coming in from the country. ²⁰⁴  They placed the cross on his back and made him carry it behind Jesus. ²⁰⁵ 

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²⁰⁶  you the Christ? ²⁰⁷  Save yourself and us!”

Lukas 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁰⁸  who said he was alive.

Lukas 24:35

24:35 Then they told what had happened on the road, ²⁰⁹  and how they recognized him ²¹⁰  when he broke the bread.

[1:35]  ¹ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ² sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ³ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁴ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁵ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[2:24]  ⁶ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ⁷ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:25]  ⁸ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[2:25]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ¹⁰ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ¹¹ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ¹² sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:38]  ¹³ tn Grk “at that very hour.”

[2:38]  ¹⁴ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ¹⁵ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ¹⁶ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ¹⁷ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:43]  ¹⁸ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ¹⁹ tn Grk “when the days ended.”

[2:43]  ²⁰ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ²¹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ²² tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[2:44]  ²³ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ²⁵ tn Or “and friends.” See L&N 28.30 and 34.17.

[3:7]  ²⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ²⁷ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ²⁸ tn Or “snakes.”

[3:7]  ²⁹ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[3:11]  ³⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ³¹ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ³² tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[4:20]  ³³ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ³⁴ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ³⁵ tn Or “gazing at,” “staring at.”

[4:29]  ³⁶ tn Grk “cast.”

[4:29]  ³⁷ tn Or “city.”

[4:29]  ³⁸ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ³⁹ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[5:23]  ⁴⁰ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:33]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ⁴² tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  sn John refers to John the Baptist.

[5:33]  ⁴³ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ⁴⁴ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ⁴⁵ sn See the note on Pharisees in 5:17.

[5:33]  ⁴⁶ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[6:3]  ⁴⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁴⁸ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:7]  ⁴⁹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁵⁰ sn See the note on Pharisees in 5:17.

[6:7]  ⁵¹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁵³ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁵⁴ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:23]  ⁵⁵ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ⁵⁶ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁵⁷ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:3]  ⁵⁸ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁵⁹ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ⁶⁰ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ⁶¹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:27]  ⁶² tn Grk “before your face” (an idiom).

[7:27]  ⁶³ 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.

[8:8]  ⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ⁶⁵ tn Grk “when it grew, after it grew.”

[8:8]  ⁶⁶ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ⁶⁷ tn Grk “said these things.”

[8:8]  ⁶⁸ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:32]  ⁶⁹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁷⁰ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁷¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁷² sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:37]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ⁷⁴ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ⁷⁵ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ⁷⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁷⁷ tn Or “to depart from them.”

[8:37]  ⁷⁸ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ⁷⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ⁸⁰ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:42]  ⁸¹ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁸² sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:43]  ⁸³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁸⁴ tn Grk “a flow of blood.”

[8:43]  ⁸⁵ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:49]  ⁸⁶ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[9:5]  ⁸⁷ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁸⁸ tn Grk “all those who do not receive you.”

[9:5]  ⁸⁹ tn Or “city.”

[9:5]  ⁹⁰ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:10]  ⁹¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁹² tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁹⁵ 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]  ⁹⁶ 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.

[9:23]  ⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ⁹⁸ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ⁹⁹ tn Grk “to come after me.”

[9:23]  ¹⁰⁰ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹⁰¹ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:42]  ¹⁰² tn Here δέ (de) has not been translated.

[9:42]  ¹⁰³ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ¹⁰⁴ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁰⁵ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ¹⁰⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹⁰⁷ sn This is a reference to an evil spirit. See Luke 4:33.

[10:38]  ¹⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹⁰⁹ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[11:9]  ¹¹⁰ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ¹¹¹ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ¹¹² tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:33]  ¹¹³ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ¹¹⁴ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:33]  tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[11:49]  ¹¹⁵ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:1]  ¹¹⁶ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹¹⁸ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ¹¹⁹ sn See the note on Pharisees in 5:17.

[12:1]  ¹²⁰ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:3]  ¹²¹ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ¹²² tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ¹²³ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ¹²⁴ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[12:42]  ¹²⁵ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹²⁶ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹²⁷ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:45]  ¹²⁸ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ¹²⁹ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ¹³⁰ tn Grk “should say in his heart.”

[12:45]  ¹³¹ tn Or “is taking a long time.”

[12:45]  ¹³² sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ¹³³ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹³⁴ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[13:11]  ¹³⁵ tn Grk “and behold, a woman.” 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).

[13:11]  ¹³⁶ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹³⁷ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ¹³⁸ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:17]  ¹³⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ¹⁴⁰ tn Or “were put to shame.”

[13:17]  ¹⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ¹⁴² sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ¹⁴³ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[15:7]  ¹⁴⁴ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ¹⁴⁵ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ¹⁴⁶ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:20]  ¹⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹⁴⁸ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹⁴⁹ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ¹⁵⁰ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹⁵¹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:25]  ¹⁵² tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ¹⁵³ sn This would have been primarily instrumental music, but might include singing as well.

[16:7]  ¹⁵⁴ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹⁵⁵ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹⁵⁶ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ¹⁵⁷ sn The percentage of reduction may not be as great because of the change in material.

[16:28]  ¹⁵⁸ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ¹⁵⁹ tn Grk “lest they also come.”

[17:1]  ¹⁶⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ¹⁶¹ sn See Luke 6:24-26.

[17:4]  ¹⁶² sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[17:10]  ¹⁶³ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ¹⁶⁴ tn Or “we have only done what we were supposed to do.”

[17:31]  ¹⁶⁵ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ¹⁶⁶ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[18:7]  ¹⁶⁷ tn Here δέ (de) has not been translated.

[18:7]  ¹⁶⁸ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ¹⁶⁹ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ¹⁷⁰ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:13]  ¹⁷¹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹⁷² tn Grk “even lift up his eyes” (an idiom).

[18:13]  ¹⁷³ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ¹⁷⁴ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:15]  ¹⁷⁵ tn Grk “they.”

[18:15]  ¹⁷⁶ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ¹⁷⁷ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ¹⁷⁸ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[19:5]  ¹⁷⁹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ¹⁸⁰ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ¹⁸¹ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ¹⁸² sn On today here and in v. 9, see the note on today in 2:11.

[19:13]  ¹⁸³ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁸⁴ 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.

[19:47]  ¹⁸⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ¹⁸⁶ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁸⁷ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[20:5]  ¹⁸⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:37]  ¹⁸⁹ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹⁹⁰ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹⁹¹ sn A quotation from Exod 3:6.

[21:16]  ¹⁹² sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ¹⁹³ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:26]  ¹⁹⁴ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ¹⁹⁵ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[22:34]  ¹⁹⁶ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ¹⁹⁷ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ¹⁹⁸ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:47]  ¹⁹⁹ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ²⁰⁰ tn Grk “drew near.”

[22:47]  ²⁰¹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[23:26]  ²⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ²⁰³ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ²⁰⁴ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ²⁰⁵ tn Grk “they placed the cross on him to carry behind Jesus.”

[23:39]  ²⁰⁶ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ²⁰⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[24:23]  ²⁰⁸ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:35]  ²⁰⁹ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ²¹⁰ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.