Lukas 1:59

1:59 On ¹  the eighth day ²  they came to circumcise the child, and they wanted to name ³  him Zechariah after his father.

Lukas 1:27

1:27 to a virgin engaged ⁴  to a man whose name was Joseph, a descendant of David, ⁵  and the virgin’s name was Mary.

Lukas 1:61

1:61 They ⁶  said to her, “But ⁷  none of your relatives bears this name.” ⁸ 

Lukas 21:17

21:17 You will be hated by everyone because of my name. ⁹ 

Lukas 1:60

1:60 But ¹⁰  his mother replied, ¹¹  “No! He must be named ¹²  John.” ¹³ 

Lukas 1:5

Birth Announcement of John the Baptist

1:5 During the reign ¹⁴  of Herod ¹⁵  king of Judea, there lived a priest named Zechariah who belonged to ¹⁶  the priestly division of Abijah, ¹⁷  and he had a wife named Elizabeth, ¹⁸  who was a descendant of Aaron. ¹⁹ 

Lukas 1:49

1:49 because he who is mighty ²⁰  has done great things for me, and holy is his name;

Lukas 19:2

19:2 Now ²¹  a man named Zacchaeus was there; he was a chief tax collector ²²  and was rich.

Lukas 1:62

1:62 So ²³  they made signs to the baby’s ²⁴  father, ²⁵  inquiring what he wanted to name his son. ²⁶ 

Lukas 2:21

2:21 At ²⁷  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²⁸  before he was conceived in the womb.

Lukas 8:30

8:30 Jesus then ²⁹  asked him, “What is your name?” He ³⁰  said, “Legion,” ³¹  because many demons had entered him.

Lukas 1:31

1:31 Listen: ³²  You will become pregnant ³³  and give birth to ³⁴  a son, and you will name him ³⁵  Jesus. ³⁶ 

Lukas 1:63

1:63 He ³⁷  asked for a writing tablet ³⁸  and wrote, ³⁹  “His name is John.” And they were all amazed. ⁴⁰ 

Lukas 16:20

16:20 But at his gate lay ⁴¹  a poor man named Lazarus ⁴²  whose body was covered with sores, ⁴³ 

Lukas 19:38

19:38 “Blessed is the king ⁴⁴  who comes in the name of the Lord! ⁴⁵  Peace in heaven and glory in the highest!”

Lukas 24:47

24:47 and repentance ⁴⁶  for the forgiveness of sins would be proclaimed ⁴⁷  in his name to all nations, ⁴⁸  beginning from Jerusalem. ⁴⁹ 

Lukas 1:26

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ⁵⁰  the angel Gabriel ⁵¹  was sent by ⁵²  God to a town of Galilee called Nazareth, ⁵³ 

Lukas 10:20

10:20 Nevertheless, do not rejoice that ⁵⁴  the spirits submit to you, but rejoice ⁵⁵  that your names stand written ⁵⁶  in heaven.”

Lukas 9:49

On the Right Side

9:49 John answered, ⁵⁷  “Master, we saw someone casting out demons in your name, and we tried to stop ⁵⁸  him because he is not a disciple ⁵⁹  along with us.”

Lukas 10:17

10:17 Then ⁶⁰  the seventy-two ⁶¹  returned with joy, saying, “Lord, even the demons submit to ⁶²  us in your name!” ⁶³ 

Lukas 23:50

Jesus’ Burial

23:50 Now ⁶⁴  there was a man named Joseph who was a member of the council, ⁶⁵  a good and righteous man.

Lukas 5:27

The Call of Levi; Eating with Sinners

5:27 After ⁶⁶  this, Jesus ⁶⁷  went out and saw a tax collector ⁶⁸  named Levi ⁶⁹  sitting at the tax booth. ⁷⁰  “Follow me,” ⁷¹  he said to him.

Lukas 8:41

8:41 Then ⁷²  a man named Jairus, who was a ruler ⁷³  of the synagogue, ⁷⁴  came up. Falling ⁷⁵  at Jesus’ feet, he pleaded ⁷⁶  with him to come to his house,

Lukas 10:38-39

Jesus and Martha

10:38 Now as they went on their way, Jesus ⁷⁷  entered a certain village where a woman named Martha welcomed him as a guest. ⁷⁸  10:39 She ⁷⁹  had a sister named Mary, who sat ⁸⁰  at the Lord’s feet ⁸¹  and listened to what he said.

Lukas 11:2

11:2 So he said to them, “When you pray, ⁸²  say:

Father, ⁸³  may your name be honored; ⁸⁴ 

may your kingdom come. ⁸⁵ 

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ⁸⁶  which is called the Passover, was approaching.

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ⁸⁷  that very day two of them ⁸⁸  were on their way to a village called Emmaus, about seven miles ⁸⁹  from Jerusalem. ⁹⁰ 

Lukas 6:22

6:22 “Blessed are you when people ⁹¹  hate you, and when they exclude you and insult you and reject you as evil ⁹²  on account of the Son of Man!

Lukas 21:8

21:8 He ⁹³  said, “Watch out ⁹⁴  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁹⁵  and, ‘The time is near.’ Do not follow them!

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ⁹⁶  afterward ⁹⁷  Jesus ⁹⁸  went to a town ⁹⁹  called Nain, and his disciples and a large crowd went with him.

Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹⁰⁰  and your wife Elizabeth will bear you a son; you ¹⁰¹  will name him John. ¹⁰² 

Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹⁰³  there was a man in Jerusalem ¹⁰⁴  named Simeon who was righteous ¹⁰⁵  and devout, looking for the restoration ¹⁰⁶  of Israel, and the Holy Spirit ¹⁰⁷  was upon him.

Lukas 13:35

13:35 Look, your house is forsaken! ¹⁰⁸  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹⁰⁹ 

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ¹¹⁰  “Are you the only visitor to Jerusalem who doesn’t know ¹¹¹  the things that have happened there ¹¹²  in these days?”

Lukas 19:29

19:29 Now ¹¹³  when he approached Bethphage ¹¹⁴  and Bethany, at the place called the Mount of Olives, ¹¹⁵  he sent two of the disciples,

Lukas 21:12

21:12 But before all this, ¹¹⁶  they will seize ¹¹⁷  you and persecute you, handing you over to the synagogues ¹¹⁸  and prisons. You ¹¹⁹  will be brought before kings and governors because of my name.

Lukas 6:14

6:14 Simon ¹²⁰  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ¹²¹ 

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ¹²²  the apostles returned, ¹²³  they told Jesus ¹²⁴  everything they had done. Then ¹²⁵  he took them with him and they withdrew privately to a town ¹²⁶  called Bethsaida. ¹²⁷ 

Lukas 21:37

21:37 So ¹²⁸  every day Jesus ¹²⁹  was teaching in the temple courts, ¹³⁰  but at night he went and stayed ¹³¹  on the Mount of Olives. ¹³² 

Lukas 2:36

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ¹³³  having been married to her husband for seven years until his death.

Lukas 23:33

23:33 So ¹³⁴  when they came to the place that is called “The Skull,” ¹³⁵  they crucified ¹³⁶  him there, along with the criminals, one on his right and one on his left.

Lukas 2:4

2:4 So ¹³⁷  Joseph also went up from the town of Nazareth ¹³⁸  in Galilee to Judea, to the city ¹³⁹  of David called Bethlehem, ¹⁴⁰  because he was of the house ¹⁴¹  and family line ¹⁴²  of David.

Lukas 23:26

The Crucifixion

23:26 As ¹⁴³  they led him away, they seized Simon of Cyrene, ¹⁴⁴  who was coming in from the country. ¹⁴⁵  They placed the cross on his back and made him carry it behind Jesus. ¹⁴⁶ 

Lukas 9:48

9:48 and said to them, “Whoever welcomes ¹⁴⁷  this child ¹⁴⁸  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ¹⁴⁹ 

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹⁵⁰  and the man named Judas, one of the twelve, was leading them. He walked up ¹⁵¹  to Jesus to kiss him. ¹⁵² 

Lukas 1:32

1:32 He ¹⁵³  will be great, ¹⁵⁴  and will be called the Son of the Most High, ¹⁵⁵  and the Lord God will give him the throne of his father ¹⁵⁶  David.

Lukas 6:13

6:13 When ¹⁵⁷  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ¹⁵⁸ 

Lukas 22:3

22:3 Then ¹⁵⁹  Satan ¹⁶⁰  entered Judas, the one called Iscariot, who was one of the twelve. ¹⁶¹ 

Lukas 1:35

1:35 The angel replied, ¹⁶²  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ¹⁶³  you. Therefore the child ¹⁶⁴  to be born ¹⁶⁵  will be holy; ¹⁶⁶  he will be called the Son of God.

Lukas 1:76

1:76 And you, child, ¹⁶⁷  will be called the prophet ¹⁶⁸  of the Most High. ¹⁶⁹ 

For you will go before ¹⁷⁰  the Lord to prepare his ways, ¹⁷¹ 

Lukas 2:3

2:3 Everyone ¹⁷²  went to his own town ¹⁷³  to be registered.

Lukas 2:5

2:5 He went ¹⁷⁴  to be registered with Mary, who was promised in marriage to him, ¹⁷⁵  and who was expecting a child.

Lukas 4:37

4:37 So ¹⁷⁶  the news ¹⁷⁷  about him spread into all areas of the region. ¹⁷⁸ 

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ¹⁷⁹  in those days a decree ¹⁸⁰  went out from Caesar ¹⁸¹  Augustus ¹⁸²  to register ¹⁸³  all the empire ¹⁸⁴  for taxes.

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹⁸⁵  Jesus, in the power of the Spirit, ¹⁸⁶  returned to Galilee, and news about him spread ¹⁸⁷  throughout the surrounding countryside. ¹⁸⁸ 

Lukas 6:15

6:15 Matthew, Thomas, ¹⁸⁹  James the son of Alphaeus, Simon who was called the Zealot, ¹⁹⁰ 

Lukas 23:6

Jesus Brought Before Herod

23:6 Now when Pilate heard this, he asked whether the man was a Galilean.

Lukas 20:24

20:24 “Show me a denarius. ¹⁹¹  Whose image ¹⁹²  and inscription are on it?” ¹⁹³  They said, “Caesar’s.”

Lukas 6:46

6:46 “Why ¹⁹⁴  do you call me ‘Lord, Lord,’ ¹⁹⁵  and don’t do what I tell you? ¹⁹⁶ 

Lukas 3:19

3:19 But when John rebuked Herod ¹⁹⁷  the tetrarch ¹⁹⁸  because of Herodias, his brother’s wife, ¹⁹⁹  and because of all the evil deeds ²⁰⁰  that he had done,

Lukas 5:15

5:15 But the news about him spread even more, ²⁰¹  and large crowds were gathering together to hear him ²⁰²  and to be healed of their illnesses.

Lukas 22:25

22:25 So ²⁰³  Jesus ²⁰⁴  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²⁰⁵ 

Lukas 20:23

20:23 But Jesus ²⁰⁶  perceived their deceit ²⁰⁷  and said to them,

Lukas 5:22

5:22 When Jesus perceived ²⁰⁸  their hostile thoughts, ²⁰⁹  he said to them, ²¹⁰  “Why are you raising objections ²¹¹  within yourselves?

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ²¹²  asked Jesus ²¹³  to have dinner with him, so ²¹⁴  he went into the Pharisee’s house and took his place at the table. ²¹⁵ 

Lukas 23:32

23:32 Two other criminals ²¹⁶  were also led away to be executed with him.

Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ²¹⁷ 

For ²¹⁸  from now on ²¹⁹  all generations will call me blessed, ²²⁰ 

Lukas 5:21

5:21 Then ²²¹  the experts in the law ²²²  and the Pharisees began to think ²²³  to themselves, ²²⁴  “Who is this man ²²⁵  who is uttering blasphemies? ²²⁶  Who can forgive sins but God alone?”

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ²²⁷  and said to him, “Zacchaeus, come down quickly, ²²⁸  because I must ²²⁹  stay at your house today.” ²³⁰ 

Lukas 20:28

20:28 They asked him, ²³¹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ²³²  must marry ²³³  the widow and father children ²³⁴  for his brother. ²³⁵ 

[1:59]  ¹ 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]  ² 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]  ³ 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.

[1:27]  ⁴ tn Or “promised in marriage.”

[1:27]  ⁵ tn Grk “Joseph, of the house of David.”

[1:27]  sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

[1:61]  ⁶ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ⁷ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ⁸ tn Grk “There is no one from your relatives who is called by this name.”

[21:17]  ⁹ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[1:60]  ¹⁰ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ¹¹ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ¹² tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ¹³ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[1:5]  ¹⁴ tn Grk “It happened that in the days.” 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.

[1:5]  ¹⁵ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ¹⁶ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ¹⁷ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ¹⁸ tn Grk “and her name was Elizabeth.”

[1:5]  ¹⁹ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:49]  ²⁰ tn Traditionally, “the Mighty One.”

[19:2]  ²¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. 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).

[19:2]  ²² sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[1:62]  ²³ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ²⁴ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ²⁵ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ²⁶ tn Grk “what he might wish to call him.”

[2:21]  ²⁷ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ²⁸ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[8:30]  ²⁹ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ³⁰ tn Here δέ (de) has not been translated.

[8:30]  ³¹ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[1:31]  ³² tn Grk “And behold.”

[1:31]  ³³ tn Grk “you will conceive in your womb.”

[1:31]  ³⁴ tn Or “and bear.”

[1:31]  ³⁵ tn Grk “you will call his name.”

[1:31]  ³⁶ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:63]  ³⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ³⁸ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ³⁹ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ⁴⁰ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[16:20]  ⁴¹ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ⁴² sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ⁴³ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[19:38]  ⁴⁴ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ⁴⁵ sn A quotation from Ps 118:26.

[24:47]  ⁴⁶ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴⁷ tn Or “preached,” “announced.”

[24:47]  ⁴⁸ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁴⁹ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:26]  ⁵⁰ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ⁵¹ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ⁵² tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ⁵³ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:26]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[10:20]  ⁵⁴ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ⁵⁵ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁵⁶ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[9:49]  ⁵⁷ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁵⁸ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁵⁹ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[10:17]  ⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁶¹ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁶² tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁶³ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[23:50]  ⁶⁴ 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).

[23:50]  ⁶⁵ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[5:27]  ⁶⁶ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ⁶⁸ sn See the note on tax collectors in 3:12.

[5:27]  ⁶⁹ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ⁷⁰ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ⁷¹ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[8:41]  ⁷² tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:41]  ⁷³ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ⁷⁴ sn See the note on synagogues in 4:15.

[8:41]  ⁷⁵ tn Grk “and falling.” 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 in the translation at this point.

[8:41]  ⁷⁶ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[10:38]  ⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ⁷⁸ 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.

[10:39]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁸⁰ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ⁸¹ 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).

[11:2]  ⁸² sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ⁸³ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ⁸⁴ tn Grk “hallowed be your name.”

[11:2]  ⁸⁵ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[22:1]  ⁸⁶ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[24:13]  ⁸⁷ 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).

[24:13]  ⁸⁸ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ⁸⁹ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ⁹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:22]  ⁹¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁹² tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[21:8]  ⁹³ tn Here δέ (de) has not been translated.

[21:8]  ⁹⁴ tn Or “Be on guard.”

[21:8]  ⁹⁵ tn That is, “I am the Messiah.”

[7:11]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ⁹⁹ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[1:13]  ¹⁰⁰ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ¹⁰¹ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ¹⁰² tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[2:25]  ¹⁰³ 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]  ¹⁰⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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.

[13:35]  ¹⁰⁸ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ¹⁰⁹ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[24:18]  ¹¹⁰ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹¹¹ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ¹¹² tn Grk “in it” (referring to the city of Jerusalem).

[19:29]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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.

[21:12]  ¹¹⁶ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ¹¹⁷ tn Grk “will lay their hands on you.”

[21:12]  ¹¹⁸ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ¹¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:14]  ¹²⁰ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ¹²¹ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[9:10]  ¹²² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹²³ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹²⁶ 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]  ¹²⁷ 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.

[21:37]  ¹²⁸ 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]  ¹²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ¹³⁰ tn Grk “in the temple.”

[21:37]  ¹³¹ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ¹³² tn Grk “at the mountain called ‘of Olives.’”

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

[2:36]  ¹³³ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[23:33]  ¹³⁴ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹³⁵ 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]  ¹³⁶ sn See the note on crucify in 23:21.

[2:4]  ¹³⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ¹³⁸ sn On Nazareth see Luke 1:26.

[2:4]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:4]  ¹³⁹ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ¹⁴⁰ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ¹⁴¹ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ¹⁴² tn Or “family,” “lineage.”

[23:26]  ¹⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ¹⁴⁴ 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]  ¹⁴⁵ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ¹⁴⁶ tn Grk “they placed the cross on him to carry behind Jesus.”

[9:48]  ¹⁴⁷ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁴⁸ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ¹⁴⁹ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[22:47]  ¹⁵⁰ 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]  ¹⁵¹ tn Grk “drew near.”

[22:47]  ¹⁵² 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.

[1:32]  ¹⁵³ tn Grk “this one.”

[1:32]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ tn Or “ancestor.”

[6:13]  ¹⁵⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹⁵⁸ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[22:3]  ¹⁵⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ¹⁶⁰ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ¹⁶¹ tn Grk “Iscariot, being of the number of the twelve.”

[1:35]  ¹⁶² 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]  ¹⁶³ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ 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.

[1:76]  ¹⁶⁷ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹⁶⁸ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ¹⁶⁹ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹⁷⁰ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ¹⁷¹ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[2:3]  ¹⁷² tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ¹⁷³ tn Or “hometown” (so CEV).

[2:5]  ¹⁷⁴ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

[2:5]  ¹⁷⁵ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[4:37]  ¹⁷⁶ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ¹⁷⁷ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ¹⁷⁸ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[2:1]  ¹⁷⁹ tn Grk “Now 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.

[2:1]  ¹⁸⁰ sn This decree was a formal decree from the Roman Senate.

[2:1]  ¹⁸¹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ¹⁸² sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ¹⁸³ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ¹⁸⁴ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[4:14]  ¹⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ¹⁸⁶ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ¹⁸⁷ tn Grk “went out.”

[4:14]  ¹⁸⁸ tn Grk “all the surrounding region.”

[6:15]  ¹⁸⁹ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ¹⁹⁰ sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[20:24]  ¹⁹¹ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.

[20:24]  ¹⁹² tn Or “whose likeness.”

[20:24]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[20:24]  ¹⁹³ tn Grk “whose likeness and inscription does it have?”

[6:46]  ¹⁹⁴ tn Here δέ (de) has not been translated.

[6:46]  ¹⁹⁵ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ¹⁹⁶ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[3:19]  ¹⁹⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ¹⁹⁸ sn See the note on tetrarch in 3:1.

[3:19]  ¹⁹⁹ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ²⁰⁰ tn Or “immoralities.”

[5:15]  ²⁰¹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ²⁰² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:25]  ²⁰³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²⁰⁵ 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]).

[20:23]  ²⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ²⁰⁷ 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).

[5:22]  ²⁰⁸ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ²⁰⁹ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ²¹⁰ 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.

[5:22]  ²¹¹ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[7:36]  ²¹² sn See the note on Pharisees in 5:17.

[7:36]  ²¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ²¹⁴ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ²¹⁵ tn Grk “and 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.

[23:32]  ²¹⁶ 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).

[1:48]  ²¹⁷ tn See the note on the word “servant” in v. 38.

[1:48]  ²¹⁸ tn Grk “for behold.”

[1:48]  ²¹⁹ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ²²⁰ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[5:21]  ²²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ²²² tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ²²³ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ²²⁴ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ²²⁵ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ²²⁶ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[19:5]  ²²⁷ 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]  ²²⁸ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ²²⁹ 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]  ²³⁰ sn On today here and in v. 9, see the note on today in 2:11.

[20:28]  ²³¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ²³² tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ²³³ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ²³⁴ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ²³⁵ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.