Lukas 1:7

1:7 But they did not have a child, because Elizabeth was barren, ¹  and they were both very old. ² 

Lukas 1:26

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ³  the angel Gabriel ⁴  was sent by ⁵  God to a town of Galilee called Nazareth, ⁶ 

Lukas 1:36

1:36 “And look, ⁷  your relative ⁸  Elizabeth has also become pregnant with ⁹  a son in her old age – although she was called barren, she is now in her sixth month! ¹⁰ 

Lukas 1:42

1:42 She ¹¹  exclaimed with a loud voice, ¹²  “Blessed are you among women, ¹³  and blessed is the child ¹⁴  in your womb!

Lukas 1:59

1:59 On ¹⁵  the eighth day ¹⁶  they came to circumcise the child, and they wanted to name ¹⁷  him Zechariah after his father.

Lukas 1:65

1:65 All ¹⁸  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Lukas 1:80

1:80 And the child kept growing ¹⁹  and becoming strong ²⁰  in spirit, and he was in the wilderness ²¹  until the day he was revealed ²²  to Israel.

Lukas 2:8

The Shepherds’ Visit

2:8 Now ²³  there were shepherds ²⁴  nearby ²⁵  living out in the field, keeping guard ²⁶  over their flock at night.

Lukas 2:16

2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ²⁷ 

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, ²⁸  having been married to her husband for seven years until his death.

Lukas 2:49

2:49 But ²⁹  he replied, ³⁰  “Why were you looking for me? ³¹  Didn’t you know that I must be in my Father’s house?” ³² 

Lukas 3:15

3:15 While the people were filled with anticipation ³³  and they all wondered ³⁴  whether perhaps John ³⁵  could be the Christ, ³⁶ 

Lukas 4:2

4:2 where for forty days he endured temptations ³⁷  from the devil. He ³⁸  ate nothing ³⁹  during those days, and when they were completed, ⁴⁰  he was famished.

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁴¹  Jesus, in the power of the Spirit, ⁴²  returned to Galilee, and news about him spread ⁴³  throughout the surrounding countryside. ⁴⁴ 

Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁴⁵  me to proclaim good news ⁴⁶  to the poor. ⁴⁷ 

He has sent me ⁴⁸  to proclaim release ⁴⁹  to the captives

and the regaining of sight ⁵⁰  to the blind,

to set free ⁵¹  those who are oppressed, ⁵² 

Lukas 4:20

4:20 Then ⁵³  he rolled up ⁵⁴  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁵⁵  him.

Lukas 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁵⁶  yet ⁵⁷  none of them was cleansed except Naaman the Syrian.” ⁵⁸ 

Lukas 5:1

The Call of the Disciples

5:1 Now ⁵⁹  Jesus was standing by the Lake of Gennesaret, ⁶⁰  and the crowd was pressing around him ⁶¹  to hear the word of God.

Lukas 5:22

5:22 When Jesus perceived ⁶²  their hostile thoughts, ⁶³  he said to them, ⁶⁴  “Why are you raising objections ⁶⁵  within yourselves?

Lukas 5:29

5:29 Then ⁶⁶  Levi gave a great banquet ⁶⁷  in his house for Jesus, ⁶⁸  and there was a large crowd of tax collectors and others sitting ⁶⁹  at the table with them.

Lukas 5:34

5:34 So ⁷⁰  Jesus said to them, “You cannot make the wedding guests ⁷¹  fast while the bridegroom ⁷²  is with them, can you? ⁷³ 

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ⁷⁴  was going through the grain fields on ⁷⁵  a Sabbath, ⁷⁶  and his disciples picked some heads of wheat, ⁷⁷  rubbed them in their hands, and ate them. ⁷⁸ 

Lukas 6:7

6:7 The experts in the law ⁷⁹  and the Pharisees ⁸⁰  watched ⁸¹  Jesus ⁸²  closely to see if ⁸³  he would heal on the Sabbath, ⁸⁴  so that they could find a reason to accuse him.

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ⁸⁵  afterward ⁸⁶  Jesus ⁸⁷  went to a town ⁸⁸  called Nain, and his disciples and a large crowd went with him.

Lukas 7:21

7:21 At that very time ⁸⁹  Jesus ⁹⁰  cured many people of diseases, sicknesses, ⁹¹  and evil spirits, and granted ⁹²  sight to many who were blind.

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁹³  afterward ⁹⁴  he went on through towns ⁹⁵  and villages, preaching and proclaiming the good news ⁹⁶  of the kingdom of God. ⁹⁷  The ⁹⁸  twelve were with him,

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁹⁹  and the demonic spirits ¹⁰⁰  begged Jesus ¹⁰¹  to let them go into them. He gave them permission. ¹⁰² 

Lukas 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ¹⁰³ 

As Jesus was on his way, the crowds pressed ¹⁰⁴  around him.

Lukas 9:29

9:29 As ¹⁰⁵  he was praying, ¹⁰⁶  the appearance of his face was transformed, ¹⁰⁷  and his clothes became very bright, a brilliant white. ¹⁰⁸ 

Lukas 9:34

9:34 As ¹⁰⁹  he was saying this, a cloud ¹¹⁰  came ¹¹¹  and overshadowed ¹¹²  them, and they were afraid as they entered the cloud.

Lukas 9:49

On the Right Side

9:49 John answered, ¹¹³  “Master, we saw someone casting out demons in your name, and we tried to stop ¹¹⁴  him because he is not a disciple ¹¹⁵  along with us.”

Lukas 9:51

Rejection in Samaria

9:51 Now when ¹¹⁶  the days drew near ¹¹⁷  for him to be taken up, ¹¹⁸  Jesus ¹¹⁹  set out resolutely ¹²⁰  to go to Jerusalem. ¹²¹ 

Lukas 10:17

10:17 Then ¹²²  the seventy-two ¹²³  returned with joy, saying, “Lord, even the demons submit to ¹²⁴  us in your name!” ¹²⁵ 

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹²⁶  entered a certain village where a woman named Martha welcomed him as a guest. ¹²⁷ 

Lukas 11:18

11:18 So ¹²⁸  if ¹²⁹  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹³⁰  you claim that I cast out demons by Beelzebul.

Lukas 12:28

12:28 And if ¹³¹  this is how God clothes the wild grass, ¹³²  which is here ¹³³  today and tomorrow is tossed into the fire to heat the oven, ¹³⁴  how much more ¹³⁵  will he clothe you, you people of little faith!

Lukas 13:1

A Call to Repent

13:1 Now ¹³⁶  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹³⁷ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ¹³⁸  some Pharisees ¹³⁹  came up and said to Jesus, ¹⁴⁰  “Get away from here, ¹⁴¹  because Herod ¹⁴²  wants to kill you.”

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ¹⁴³  one Sabbath when Jesus went to dine ¹⁴⁴  at the house of a leader ¹⁴⁵  of the Pharisees, ¹⁴⁶  they were watching ¹⁴⁷  him closely.

Lukas 14:5

14:5 Then ¹⁴⁸  he said to them, “Which of you, if you have a son ¹⁴⁹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 14:15

The Parable of the Great Banquet

14:15 When ¹⁵⁰  one of those at the meal with Jesus ¹⁵¹  heard this, he said to him, “Blessed is everyone ¹⁵²  who will feast ¹⁵³  in the kingdom of God!” ¹⁵⁴ 

Lukas 15:25

15:25 “Now his older son was in the field. As ¹⁵⁵  he came and approached the house, he heard music ¹⁵⁶  and dancing.

Lukas 17:14

17:14 When ¹⁵⁷  he saw them he said, “Go ¹⁵⁸  and show yourselves to the priests.” ¹⁵⁹  And ¹⁶⁰  as they went along, they were cleansed.

Lukas 18:3-4

18:3 There was also a widow ¹⁶¹  in that city ¹⁶²  who kept coming ¹⁶³  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ¹⁶⁴  a while he refused, but later on ¹⁶⁵  he said to himself, ‘Though I neither fear God nor have regard for people, ¹⁶⁶ 

Lukas 19:13

19:13 And he summoned ten of his slaves, ¹⁶⁷  gave them ten minas, ¹⁶⁸  and said to them, ‘Do business with these until I come back.’

Lukas 19:17

19:17 And the king ¹⁶⁹  said to him, ‘Well done, good slave! Because you have been faithful ¹⁷⁰  in a very small matter, you will have authority ¹⁷¹  over ten cities.’

Lukas 19:20

19:20 Then another ¹⁷²  slave ¹⁷³  came and said, ‘Sir, here is ¹⁷⁴  your mina that I put away for safekeeping ¹⁷⁵  in a piece of cloth. ¹⁷⁶ 

Lukas 19:42

19:42 saying, “If you had only known on this day, ¹⁷⁷  even you, the things that make for peace! ¹⁷⁸  But now they are hidden ¹⁷⁹  from your eyes.

Lukas 19:47

19:47 Jesus ¹⁸⁰  was teaching daily in the temple courts. The chief priests and the experts in the law ¹⁸¹  and the prominent leaders among the people were seeking to assassinate ¹⁸²  him,

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ¹⁸³  All will be torn down!” ¹⁸⁴ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹⁸⁵  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹⁸⁶ 

Lukas 21:36-37

21:36 But stay alert at all times, ¹⁸⁷  praying that you may have strength to escape all these things that must ¹⁸⁸  happen, and to stand before the Son of Man.”

21:37 So ¹⁸⁹  every day Jesus ¹⁹⁰  was teaching in the temple courts, ¹⁹¹  but at night he went and stayed ¹⁹²  on the Mount of Olives. ¹⁹³ 

Lukas 22:20

22:20 And in the same way he took ¹⁹⁴  the cup after they had eaten, ¹⁹⁵  saying, “This cup that is poured out for you is the new covenant ¹⁹⁶  in my blood.

Lukas 22:26-27

22:26 Not so with you; ¹⁹⁷  instead the one who is greatest among you must become like the youngest, and the leader ¹⁹⁸  like the one who serves. ¹⁹⁹  22:27 For who is greater, the one who is seated at the table, ²⁰⁰  or the one who serves? Is it not ²⁰¹  the one who is seated at the table? But I am among you as one ²⁰²  who serves.

Lukas 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ²⁰³  on thrones judging ²⁰⁴  the twelve tribes of Israel.

Lukas 22:44

22:44 And in his anguish ²⁰⁵  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²⁰⁶ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²⁰⁷  of no crime deserving death. ²⁰⁸  I will therefore flog ²⁰⁹  him and release him.”

Lukas 23:29

23:29 For this is certain: ²¹⁰  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ²¹¹ 

Lukas 23:40

23:40 But the other rebuked him, saying, ²¹²  “Don’t ²¹³  you fear God, since you are under the same sentence of condemnation? ²¹⁴ 

Lukas 23:53

23:53 Then ²¹⁵  he took it down, wrapped it in a linen cloth, ²¹⁶  and placed it ²¹⁷  in a tomb cut out of the rock, ²¹⁸  where no one had yet been buried. ²¹⁹ 

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ²²⁰  that very day two of them ²²¹  were on their way to a village called Emmaus, about seven miles ²²²  from Jerusalem. ²²³ 

Lukas 24:30

24:30 When ²²⁴  he had taken his place at the table ²²⁵  with them, he took the bread, blessed and broke it, ²²⁶  and gave it to them.

Lukas 24:32

24:32 They ²²⁷  said to each other, “Didn’t ²²⁸  our hearts ²²⁹  burn within us ²³⁰  while he was speaking with us on the road, while he was explaining ²³¹  the scriptures to us?”

[1:7]  ¹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ² tn Grk “were both advanced in days” (an idiom for old age).

[1:26]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[1:36]  ⁷ tn Grk “behold.”

[1:36]  ⁸ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁹ tn Or “has conceived.”

[1:36]  ¹⁰ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:42]  ¹¹ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ¹² tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ¹³ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ¹⁴ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:59]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[1:65]  ¹⁸ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[1:80]  ¹⁹ tn This verb is imperfect.

[1:80]  ²⁰ tn This verb is also imperfect.

[1:80]  ²¹ tn Or “desert.”

[1:80]  ²² tn Grk “until the day of his revealing.”

[2:8]  ²³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ²⁴ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ²⁵ tn Grk “in that region.”

[2:8]  ²⁶ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:16]  ²⁷ tn Or “a feeding trough.”

[2:36]  ²⁸ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[2:49]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ³⁰ tn Grk “he said to them.”

[2:49]  ³¹ tn Grk “Why is it that you were looking for me?”

[2:49]  ³² tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[3:15]  ³³ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ³⁴ tn Grk “pondered in their hearts.”

[3:15]  ³⁵ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:2]  ³⁷ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ³⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ³⁹ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴⁰ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[4:14]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁴² 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]  ⁴³ tn Grk “went out.”

[4:14]  ⁴⁴ tn Grk “all the surrounding region.”

[4:18]  ⁴⁵ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁴⁶ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁴⁷ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁴⁸ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁴⁹ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁵⁰ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁵¹ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁵² sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:20]  ⁵³ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁵⁴ 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]  ⁵⁵ tn Or “gazing at,” “staring at.”

[4:27]  ⁵⁶ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁵⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁵⁸ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[5:1]  ⁵⁹ 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.

[5:1]  ⁶⁰ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁶¹ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:22]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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.”

[5:29]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁶⁷ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ⁶⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁶⁹ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[5:34]  ⁷⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ⁷¹ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ⁷² sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ⁷³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[6:1]  ⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁷⁵ 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.

[6:1]  ⁷⁶ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁷⁷ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁷⁸ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:7]  ⁷⁹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁸⁰ sn See the note on Pharisees in 5:17.

[6:7]  ⁸¹ 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]  ⁸² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁸³ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁸⁴ 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).

[7:11]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ⁸⁸ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:21]  ⁸⁹ tn Grk “In that hour.”

[7:21]  ⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁹¹ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ⁹² tn Or “and bestowed (sight) on.”

[8:1]  ⁹³ tn Grk “And it happened that some time.” 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.

[8:1]  ⁹⁴ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁹⁵ tn Or “cities.”

[8:1]  ⁹⁶ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ⁹⁷ 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.

[8:1]  ⁹⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:32]  ⁹⁹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹⁰⁰ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹⁰¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹⁰² 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.

[8:42]  ¹⁰³ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ¹⁰⁴ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[9:29]  ¹⁰⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹⁰⁶ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ¹⁰⁷ 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]  ¹⁰⁸ 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).

[9:34]  ¹⁰⁹ tn Here δέ (de) has not been translated.

[9:34]  ¹¹⁰ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹¹¹ tn Or “appeared.”

[9:34]  ¹¹² tn Or “surrounded.”

[9:49]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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.

[9:51]  ¹¹⁶ 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.

[9:51]  ¹¹⁷ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ¹¹⁸ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹²⁰ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:17]  ¹²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ¹²³ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ¹²⁴ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ¹²⁵ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:38]  ¹²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹²⁷ 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.

[11:18]  ¹²⁸ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ¹²⁹ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ¹³⁰ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[12:28]  ¹³¹ tn This is a first class condition in the Greek text.

[12:28]  ¹³² tn Grk “grass in the field.”

[12:28]  ¹³³ tn Grk “which is in the field today.”

[12:28]  ¹³⁴ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[12:28]  ¹³⁵ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[13:1]  ¹³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹³⁷ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:31]  ¹³⁸ tn Grk “At that very hour.”

[13:31]  ¹³⁹ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁴⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁴¹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹⁴² sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:1]  ¹⁴³ tn Grk “Now it happened that one.” 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.

[14:1]  ¹⁴⁴ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁴⁵ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹⁴⁶ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁴⁷ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:5]  ¹⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹⁴⁹ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:15]  ¹⁵⁰ tn Here δέ (de) has not been translated.

[14:15]  ¹⁵¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ¹⁵² tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ¹⁵³ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹⁵⁴ 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.

[15:25]  ¹⁵⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ¹⁵⁶ sn This would have been primarily instrumental music, but might include singing as well.

[17:14]  ¹⁵⁷ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹⁵⁸ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ¹⁵⁹ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ¹⁶⁰ tn Grk “And it happened that as.” 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.

[18:3]  ¹⁶¹ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ¹⁶² tn Or “town.”

[18:3]  ¹⁶³ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ¹⁶⁴ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹⁶⁵ tn Grk “after these things.”

[18:4]  ¹⁶⁶ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[19:13]  ¹⁶⁷ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁶⁸ 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.

[19:17]  ¹⁶⁹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹⁷⁰ tn See Luke 16:10.

[19:17]  ¹⁷¹ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[19:20]  ¹⁷² sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ¹⁷³ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ¹⁷⁴ tn Grk “behold.”

[19:20]  ¹⁷⁵ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ¹⁷⁶ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[19:42]  ¹⁷⁷ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹⁷⁸ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹⁷⁹ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:47]  ¹⁸⁰ 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]  ¹⁸¹ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁸² 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.

[21:6]  ¹⁸³ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ¹⁸⁴ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:34]  ¹⁸⁵ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ¹⁸⁶ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[21:36]  ¹⁸⁷ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ¹⁸⁸ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[21:37]  ¹⁸⁹ 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]  ¹⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ¹⁹¹ tn Grk “in the temple.”

[21:37]  ¹⁹² tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ¹⁹³ tn Grk “at the mountain called ‘of Olives.’”

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

[22:20]  ¹⁹⁴ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ¹⁹⁵ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ¹⁹⁶ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:26]  ¹⁹⁷ tn Grk “But you are not thus.”

[22:26]  ¹⁹⁸ tn Or “the ruler.”

[22:26]  ¹⁹⁹ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:27]  ²⁰⁰ tn Grk “who reclines 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.

[22:27]  ²⁰¹ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ²⁰² sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[22:30]  ²⁰³ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ²⁰⁴ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:44]  ²⁰⁵ tn Grk “And being in anguish.”

[22:44]  ²⁰⁶ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[23:22]  ²⁰⁷ tn Grk “no cause of death I found in him.”

[23:22]  ²⁰⁸ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²⁰⁹ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:29]  ²¹⁰ tn Grk “For behold.”

[23:29]  ²¹¹ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:29]  sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.

[23:40]  ²¹² tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ²¹³ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ²¹⁴ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:53]  ²¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ²¹⁶ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ²¹⁷ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ²¹⁸ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ²¹⁹ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[23:53]  tn Or “laid to rest.”

[24:13]  ²²⁰ 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]  ²²¹ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ²²² 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]  ²²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:30]  ²²⁴ 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 not been translated because of differences between Greek and English style.

[24:30]  ²²⁵ tn Grk “had 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.

[24:30]  ²²⁶ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:32]  ²²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ²²⁸ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ²²⁹ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ²³⁰ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ²³¹ tn Grk “opening” (cf. Acts 17:3).