Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹  entered a certain village where a woman named Martha welcomed him as a guest. ² 

Lukas 13:1

A Call to Repent

13:1 Now ³  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁴ 

Lukas 21:21

21:21 Then those who are in Judea must flee ⁵  to the mountains. Those ⁶  who are inside the city must depart. Those ⁷  who are out in the country must not enter it,

Lukas 22:10

22:10 He said to them, “Listen, ⁸  when you have entered the city, a man carrying a jar of water ⁹  will meet you. ¹⁰  Follow him into the house that he enters,

Lukas 23:5

23:5 But they persisted ¹¹  in saying, “He incites ¹²  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ¹³ 

Lukas 23:26

The Crucifixion

23:26 As ¹⁴  they led him away, they seized Simon of Cyrene, ¹⁵  who was coming in from the country. ¹⁶  They placed the cross on his back and made him carry it behind Jesus. ¹⁷ 

[10:38]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ² 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.

[13:1]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁴ 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.

[21:21]  ⁵ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:10]  ⁸ tn Grk “behold.”

[22:10]  ⁹ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ¹⁰ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[23:5]  ¹¹ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ¹² sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ¹³ tn Grk “beginning from Galilee until here.”

[23:26]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

[23:26]  ¹⁷ tn Grk “they placed the cross on him to carry behind Jesus.”