Lukas 1:37

1:37 For nothing ¹  will be impossible with God.”

Lukas 1:52

1:52 He has brought down the mighty ²  from their thrones, and has lifted up those of lowly position; ³ 

Lukas 1:54

1:54 He has helped his servant Israel, remembering ⁴  his mercy, ⁵ 

Lukas 1:73-74

1:73 the oath ⁶  that he swore to our ancestor ⁷  Abraham.

This oath grants ⁸ 

1:74 that we, being rescued from the hand of our ⁹  enemies,

may serve him without fear, ¹⁰ 

Lukas 2:28

2:28 Simeon ¹¹  took him in his arms and blessed God, saying, ¹² 

Lukas 2:42

2:42 When ¹³  he was twelve years old, ¹⁴  they went up ¹⁵  according to custom.

Lukas 4:3

4:3 The devil said to him, “If ¹⁶  you are the Son of God, command this stone to become bread.” ¹⁷ 

Lukas 4:13

4:13 So ¹⁸  when the devil ¹⁹  had completed every temptation, he departed from him until a more opportune time. ²⁰ 

Lukas 4:37

4:37 So ²¹  the news ²²  about him spread into all areas of the region. ²³ 

Lukas 5:11

5:11 So ²⁴  when they had brought their boats to shore, they left everything and followed ²⁵  him.

Lukas 5:20

5:20 When ²⁶  Jesus ²⁷  saw their ²⁸  faith he said, “Friend, ²⁹  your sins are forgiven.” ³⁰ 

Lukas 5:28

5:28 And he got up and followed him, leaving everything ³¹  behind. ³² 

Lukas 7:48

7:48 Then ³³  Jesus ³⁴  said to her, “Your sins are forgiven.” ³⁵ 

Lukas 7:50

7:50 He ³⁶  said to the woman, “Your faith ³⁷  has saved you; ³⁸  go in peace.”

Lukas 8:9

8:9 Then ³⁹  his disciples asked him what this parable meant. ⁴⁰ 

Lukas 8:31

8:31 And they began to beg ⁴¹  him not to order ⁴²  them to depart into the abyss. ⁴³ 

Lukas 8:40

Restoration and Healing

8:40 Now when Jesus returned, ⁴⁴  the crowd welcomed him, because they were all waiting for him.

Lukas 8:44

8:44 She ⁴⁵  came up behind Jesus ⁴⁶  and touched the edge ⁴⁷  of his cloak, ⁴⁸  and at once the bleeding ⁴⁹  stopped.

Lukas 8:53-55

8:53 And they began making fun ⁵⁰  of him, because they knew ⁵¹  that she was dead. ⁵²  8:54 But Jesus ⁵³  gently took her by the hand and said, ⁵⁴  “Child, get up.” 8:55 Her ⁵⁵  spirit returned, ⁵⁶  and she got up immediately. Then ⁵⁷  he told them to give her something to eat.

Lukas 9:2

9:2 and he sent ⁵⁸  them out to proclaim ⁵⁹  the kingdom of God ⁶⁰  and to heal the sick. ⁶¹ 

Lukas 9:21

9:21 But he forcefully commanded ⁶²  them not to tell this to anyone, ⁶³ 

Lukas 9:29-30

9:29 As ⁶⁴  he was praying, ⁶⁵  the appearance of his face was transformed, ⁶⁶  and his clothes became very bright, a brilliant white. ⁶⁷  9:30 Then ⁶⁸  two men, Moses and Elijah, ⁶⁹  began talking with him. ⁷⁰ 

Lukas 9:53

9:53 but the villagers ⁷¹  refused to welcome ⁷²  him, because he was determined to go to Jerusalem. ⁷³ 

Lukas 9:55

9:55 But Jesus ⁷⁴  turned and rebuked them, ⁷⁵ 

Lukas 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ⁷⁶ 

Lukas 10:28

10:28 Jesus ⁷⁷  said to him, “You have answered correctly; ⁷⁸  do this, and you will live.”

Lukas 11:38

11:38 The ⁷⁹  Pharisee was astonished when he saw that Jesus ⁸⁰  did not first wash his hands ⁸¹  before the meal.

Lukas 12:14

12:14 But Jesus ⁸²  said to him, “Man, ⁸³  who made me a judge or arbitrator between you two?” ⁸⁴ 

Lukas 13:13

13:13 Then ⁸⁵  he placed his hands on her, and immediately ⁸⁶  she straightened up and praised God.

Lukas 13:20

13:20 Again ⁸⁷  he said, “To what should I compare the kingdom of God? ⁸⁸ 

Lukas 14:4

14:4 But they remained silent. So ⁸⁹  Jesus ⁹⁰  took hold of the man, ⁹¹  healed him, and sent him away. ⁹² 

Lukas 15:11

The Parable of the Compassionate Father

15:11 Then ⁹³  Jesus ⁹⁴  said, “A man had two sons.

Lukas 17:11

The Grateful Leper

17:11 Now on ⁹⁵  the way to Jerusalem, ⁹⁶  Jesus ⁹⁷  was passing along ⁹⁸  between Samaria and Galilee.

Lukas 17:19

17:19 Then ⁹⁹  he said to the man, ¹⁰⁰  “Get up and go your way. Your faith has made you well.” ¹⁰¹ 

Lukas 18:40

18:40 So ¹⁰²  Jesus stopped and ordered the beggar ¹⁰³  to be brought to him. When the man ¹⁰⁴  came near, Jesus ¹⁰⁵  asked him,

Lukas 19:6

19:6 So he came down quickly ¹⁰⁶  and welcomed Jesus ¹⁰⁷  joyfully. ¹⁰⁸ 

Lukas 19:28

The Triumphal Entry

19:28 After Jesus ¹⁰⁹  had said this, he continued on ahead, ¹¹⁰  going up to Jerusalem. ¹¹¹ 

Lukas 19:32

19:32 So those who were sent ahead found ¹¹²  it exactly ¹¹³  as he had told them.

Lukas 20:3

20:3 He answered them, ¹¹⁴  “I will also ask you a question, and you tell me:

Lukas 20:23

20:23 But Jesus ¹¹⁵  perceived their deceit ¹¹⁶  and said to them,

Lukas 20:45

Jesus Warns the Disciples against Pride

20:45 As ¹¹⁷  all the people were listening, Jesus ¹¹⁸  said to his disciples,

Lukas 21:2

21:2 He also saw a poor widow put in two small copper coins. ¹¹⁹ 

Lukas 22:13-14

22:13 So ¹²⁰  they went and found things ¹²¹  just as he had told them, ¹²²  and they prepared the Passover.

The Lord’s Supper

22:14 Now ¹²³  when the hour came, Jesus ¹²⁴  took his place at the table ¹²⁵  and the apostles joined ¹²⁶  him.

Lukas 22:40

22:40 When he came to the place, ¹²⁷  he said to them, “Pray that you will not fall into temptation.” ¹²⁸ 

Lukas 22:46

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 22:51

22:51 But Jesus said, ¹³¹  “Enough of this!” And he touched the man’s ¹³²  ear and healed ¹³³  him.

Lukas 22:63

22:63 Now ¹³⁴  the men who were holding Jesus ¹³⁵  under guard began to mock him and beat him.

Lukas 22:65

22:65 They also said many other things against him, reviling ¹³⁶  him.

Lukas 23:1

Jesus Brought Before Pilate

23:1 Then ¹³⁷  the whole group of them rose up and brought Jesus ¹³⁸  before Pilate. ¹³⁹ 

Lukas 23:10

23:10 The chief priests and the experts in the law ¹⁴⁰  were there, vehemently accusing him. ¹⁴¹ 

Lukas 23:32

23:32 Two other criminals ¹⁴²  were also led away to be executed with him.

Lukas 24:16

24:16 (but their eyes were kept ¹⁴³  from recognizing ¹⁴⁴  him). ¹⁴⁵ 

Lukas 24:38

24:38 Then ¹⁴⁶  he said to them, “Why are you frightened, ¹⁴⁷  and why do doubts ¹⁴⁸  arise in your hearts?

Lukas 24:42

24:42 So ¹⁴⁹  they gave him a piece of broiled fish,

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ¹⁵⁰ 

Lukas 24:52

24:52 So ¹⁵¹  they worshiped ¹⁵²  him and returned to Jerusalem with great joy, ¹⁵³ 

[1:37]  ¹ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

[1:52]  ² tn Or “rulers.”

[1:52]  ³ tn Or “those of humble position”

[1:52]  sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

[1:54]  ⁴ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ⁵ tn Or “his [God’s] loyal love.”

[1:73]  ⁶ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁷ tn Or “forefather”; Grk “father.”

[1:73]  ⁸ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ⁹ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ¹⁰ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[2:28]  ¹¹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹² tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:42]  ¹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ¹⁴ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

[2:42]  ¹⁵ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

[4:3]  ¹⁶ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ¹⁷ tn Grk “say to this stone that it should become bread.”

[4:13]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ¹⁹ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ²⁰ 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).

[4:37]  ²¹ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ²² tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ²³ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[5:11]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ²⁵ 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.

[5:20]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ²⁸ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ²⁹ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ³⁰ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[5:28]  ³¹ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ³² tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[7:48]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ³⁵ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:50]  ³⁶ tn Here δέ (de) has not been translated.

[7:50]  ³⁷ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ³⁸ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:9]  ³⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ⁴⁰ tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:31]  ⁴¹ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ⁴² tn Or “command.”

[8:31]  ⁴³ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[8:40]  ⁴⁴ 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).

[8:44]  ⁴⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ⁴⁷ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ⁴⁸ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ⁴⁹ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[8:53]  ⁵⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ⁵¹ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ⁵² tn Or “had died.”

[8:54]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁵⁴ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ⁵⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁵⁶ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:2]  ⁵⁸ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ⁵⁹ tn Or “to preach.”

[9:2]  ⁶⁰ 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.

[9:2]  ⁶¹ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:21]  ⁶² tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ⁶³ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[9:29]  ⁶⁴ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁶⁵ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ⁶⁶ tn Or “the appearance of his face became different.”

[9:29]  sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:29]  ⁶⁷ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[9:30]  ⁶⁸ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).

[9:30]  ⁶⁹ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ⁷⁰ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:53]  ⁷¹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ⁷² tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ⁷³ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[9:55]  ⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ⁷⁵ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[10:26]  ⁷⁶ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:28]  ⁷⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ⁷⁸ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[11:38]  ⁷⁹ tn Here δέ (de) has not been translated.

[11:38]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁸¹ 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).

[12:14]  ⁸² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁸³ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁸⁴ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[13:13]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ⁸⁶ sn The healing took place immediately.

[13:20]  ⁸⁷ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ⁸⁸ 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.

[14:4]  ⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ⁹¹ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ⁹² tn Or “and let him go.”

[15:11]  ⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ⁹⁵ 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.

[17:11]  ⁹⁶ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ⁹⁸ tn Or “was traveling about.”

[17:19]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ¹⁰⁰ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ¹⁰¹ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[18:40]  ¹⁰² tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ¹⁰³ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ¹⁰⁴ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ¹⁰⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ¹⁰⁶ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ¹⁰⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ¹⁰⁸ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:6]  sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).

[19:28]  ¹⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ¹¹⁰ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ¹¹¹ 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.

[19:32]  ¹¹² tn Grk “sent ahead and went and found.”

[19:32]  ¹¹³ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[20:3]  ¹¹⁴ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[20:23]  ¹¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ¹¹⁶ tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).

[20:45]  ¹¹⁷ tn Here δέ (de) has not been translated.

[20:45]  ¹¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:2]  ¹¹⁹ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[22:13]  ¹²⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ¹²¹ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:13]  ¹²² sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[22:14]  ¹²³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ¹²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ¹²⁵ 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]  ¹²⁶ tn Grk “the apostles with him.”

[22:40]  ¹²⁷ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ¹²⁸ 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.

[22:46]  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).

[22:51]  ¹³¹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ¹³² tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ¹³³ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[22:63]  ¹³⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ¹³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:65]  ¹³⁶ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[23:1]  ¹³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ¹³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ¹³⁹ 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.

[23:10]  ¹⁴⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ¹⁴¹ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:32]  ¹⁴² tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[23:32]  sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).

[24:16]  ¹⁴³ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ¹⁴⁴ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ¹⁴⁵ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:38]  ¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ¹⁴⁷ tn Or “disturbed,” “troubled.”

[24:38]  ¹⁴⁸ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[24:42]  ¹⁴⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[24:45]  ¹⁵⁰ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[24:52]  ¹⁵¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

[24:52]  ¹⁵² tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ¹⁵³ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.