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 2:8

The Shepherds’ Visit

2:8 Now ³  there were shepherds ⁴  nearby ⁵  living out in the field, keeping guard ⁶  over their flock at night.

Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ⁷  when the time came for their ⁸  purification according to the law of Moses, Joseph and Mary ⁹  brought Jesus ¹⁰  up to Jerusalem ¹¹  to present him to the Lord

Lukas 2:46

2:46 After ¹²  three days ¹³  they found him in the temple courts, ¹⁴  sitting among the teachers, ¹⁵  listening to them and asking them questions.

Lukas 3:15

3:15 While the people were filled with anticipation ¹⁶  and they all wondered ¹⁷  whether perhaps John ¹⁸  could be the Christ, ¹⁹ 

Lukas 4:2

4:2 where for forty days he endured temptations ²⁰  from the devil. He ²¹  ate nothing ²²  during those days, and when they were completed, ²³  he was famished.

Lukas 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ²⁴  yet ²⁵  none of them was cleansed except Naaman the Syrian.” ²⁶ 

Lukas 5:2

5:2 He ²⁷  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 5:15

5:15 But the news about him spread even more, ²⁸  and large crowds were gathering together to hear him ²⁹  and to be healed of their illnesses.

Lukas 5:22

5:22 When Jesus perceived ³⁰  their hostile thoughts, ³¹  he said to them, ³²  “Why are you raising objections ³³  within yourselves?

Lukas 5:25

5:25 Immediately ³⁴  he stood up before them, picked ³⁵  up the stretcher ³⁶  he had been lying on, and went home, glorifying ³⁷  God.

Lukas 5:29-30

5:29 Then ³⁸  Levi gave a great banquet ³⁹  in his house for Jesus, ⁴⁰  and there was a large crowd of tax collectors and others sitting ⁴¹  at the table with them. 5:30 But ⁴²  the Pharisees ⁴³  and their experts in the law ⁴⁴  complained ⁴⁵  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁴⁶ 

Lukas 5:34

5:34 So ⁴⁷  Jesus said to them, “You cannot make the wedding guests ⁴⁸  fast while the bridegroom ⁴⁹  is with them, can you? ⁵⁰ 

Lukas 6:13

6:13 When ⁵¹  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁵² 

Lukas 6:26

6:26 “Woe to you ⁵³  when all people ⁵⁴  speak well of you, for their ancestors ⁵⁵  did the same things to the false prophets.

Lukas 11:17

11:17 But Jesus, ⁵⁶  realizing their thoughts, said to them, ⁵⁷  “Every kingdom divided against itself is destroyed, ⁵⁸  and a divided household falls. ⁵⁹ 

Lukas 11:49

11:49 For this reason also the wisdom ⁶⁰  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 13:1

A Call to Repent

13:1 Now ⁶¹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁶² 

Lukas 15:12

15:12 The ⁶³  younger of them said to his ⁶⁴  father, ‘Father, give me the share of the estate ⁶⁵  that will belong ⁶⁶  to me.’ So ⁶⁷  he divided his ⁶⁸  assets between them. ⁶⁹ 

Lukas 18:34

18:34 But ⁷⁰  the twelve ⁷¹  understood none of these things. This ⁷²  saying was hidden from them, and they did not grasp ⁷³  what Jesus meant. ⁷⁴ 

Lukas 19:35

19:35 Then ⁷⁵  they brought it to Jesus, threw their cloaks ⁷⁶  on the colt, ⁷⁷  and had Jesus get on ⁷⁸  it.

Lukas 22:23

22:23 So ⁷⁹  they began to question one another as to which of them it could possibly be who would do this.

Lukas 22:50

22:50 Then ⁸⁰  one of them ⁸¹  struck the high priest’s slave, ⁸²  cutting off his right ear.

Lukas 22:58

22:58 Then ⁸³  a little later someone else ⁸⁴  saw him and said, “You are one of them too.” But Peter said, “Man, ⁸⁵  I am not!”

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ⁸⁶  Then ⁸⁷  they led Jesus ⁸⁸  away to their council ⁸⁹ 

Lukas 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ⁹⁰  to their will. ⁹¹ 

Lukas 23:51

23:51 (He ⁹²  had not consented ⁹³  to their plan and action.) He ⁹⁴  was from the Judean town ⁹⁵  of Arimathea, and was looking forward to ⁹⁶  the kingdom of God. ⁹⁷ 

Lukas 24:5

24:5 The ⁹⁸  women ⁹⁹  were terribly frightened ¹⁰⁰  and bowed ¹⁰¹  their faces to the ground, but the men said to them, “Why do you look for the living ¹⁰²  among the dead?

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ¹⁰³  that very day two of them ¹⁰⁴  were on their way to a village called Emmaus, about seven miles ¹⁰⁵  from Jerusalem. ¹⁰⁶ 

Lukas 24:30

24:30 When ¹⁰⁷  he had taken his place at the table ¹⁰⁸  with them, he took the bread, blessed and broke it, ¹⁰⁹  and gave it to them.

[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).

[2:8]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ⁴ 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]  ⁵ tn Grk “in that region.”

[2:8]  ⁶ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:22]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁸ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

[2:22]  sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

[2:22]  ⁹ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:46]  ¹² tn Grk “And it happened that after.” 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.

[2:46]  ¹³ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ¹⁴ tn Grk “the temple.”

[2:46]  ¹⁵ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[3:15]  ¹⁶ 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]  ¹⁷ tn Grk “pondered in their hearts.”

[3:15]  ¹⁸ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ²² 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]  ²³ 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.

[4:27]  ²⁴ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ²⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ²⁶ 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.

[5:2]  ²⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:15]  ²⁸ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ²⁹ 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.

[5:22]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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.”

[5:25]  ³⁴ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ³⁵ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ³⁶ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ³⁷ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[5:29]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ³⁹ 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]  ⁴⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁴¹ 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.

[5:30]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁴³ sn See the note on Pharisees in 5:17.

[5:30]  ⁴⁴ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁴⁵ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁴⁶ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:34]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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?”).

[6:13]  ⁵¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ⁵² 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).

[6:26]  ⁵³ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁵⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁵⁵ tn Or “forefathers”; Grk “fathers.”

[11:17]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ⁵⁷ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ⁵⁸ tn Or “is left in ruins.”

[11:17]  ⁵⁹ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:49]  ⁶⁰ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[13:1]  ⁶¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁶² 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.

[15:12]  ⁶³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁶⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁶⁵ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ⁶⁶ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ⁶⁷ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ⁶⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁶⁹ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[18:34]  ⁷⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ⁷¹ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ⁷² tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ⁷³ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ⁷⁴ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[19:35]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ⁷⁶ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ⁷⁷ sn See Zech 9:9.

[19:35]  ⁷⁸ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[22:23]  ⁷⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:50]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ⁸¹ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ⁸² tn See the note on the word “slave” in 7:2.

[22:58]  ⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ⁸⁴ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ⁸⁵ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:66]  ⁸⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ⁸⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ⁸⁹ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[23:25]  ⁹⁰ tn Or “delivered up.”

[23:25]  ⁹¹ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

[23:51]  ⁹² tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁹³ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

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

[23:51]  ⁹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁹⁵ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ⁹⁶ tn Or “waiting for.”

[23:51]  ⁹⁷ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

[24:5]  ⁹⁸ tn Here δέ (de) has not been translated.

[24:5]  ⁹⁹ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ¹⁰⁰ tn Or “They were extremely afraid.”

[24:5]  ¹⁰¹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ¹⁰² sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:13]  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).

[24:13]  ¹⁰⁴ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ¹⁰⁵ 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]  ¹⁰⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:30]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ 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.