Lukas 1:80

1:80 And the child kept growing ¹  and becoming strong ²  in spirit, and he was in the wilderness ³  until the day he was revealed ⁴  to Israel.

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁵  a Pharisee ⁶  invited Jesus ⁷  to have a meal with him, so he went in and took his place at the table. ⁸ 

Lukas 22:11

22:11 and tell the owner of the house, ⁹  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 23:53

23:53 Then ¹⁰  he took it down, wrapped it in a linen cloth, ¹¹  and placed it ¹²  in a tomb cut out of the rock, ¹³  where no one had yet been buried. ¹⁴ 

Lukas 24:41

24:41 And while they still could not believe it ¹⁵  (because of their joy) and were amazed, ¹⁶  he said to them, “Do you have anything here to eat?” ¹⁷ 

[1:80]  ¹ tn This verb is imperfect.

[1:80]  ² tn This verb is also imperfect.

[1:80]  ³ tn Or “desert.”

[1:80]  ⁴ tn Grk “until the day of his revealing.”

[11:37]  ⁵ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁶ sn See the note on Pharisees in 5:17.

[11:37]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁸ 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.

[22:11]  ⁹ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[23:53]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ¹¹ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ¹² 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]  ¹³ 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]  ¹⁴ 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.”

[24:41]  ¹⁵ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ¹⁶ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ¹⁷ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.