Lukas 2:38

2:38 At that moment, ¹  she came up to them ²  and began to give thanks to God and to speak ³  about the child ⁴  to all who were waiting for the redemption of Jerusalem. ⁵ 

Lukas 4:43

4:43 But Jesus ⁶  said to them, “I must ⁷  proclaim the good news of the kingdom ⁸  of God to the other towns ⁹  too, for that is what I was sent ¹⁰  to do.” ¹¹ 

Lukas 5:15

5:15 But the news about him spread even more, ¹²  and large crowds were gathering together to hear him ¹³  and to be healed of their illnesses.

Lukas 5:33

The Superiority of the New

5:33 Then ¹⁴  they said to him, “John’s ¹⁵  disciples frequently fast ¹⁶  and pray, ¹⁷  and so do the disciples of the Pharisees, ¹⁸  but yours continue to eat and drink.” ¹⁹ 

Lukas 6:6

Healing a Withered Hand

6:6 On ²⁰  another Sabbath, Jesus ²¹  entered the synagogue ²²  and was teaching. Now ²³  a man was there whose right hand was withered. ²⁴ 

Lukas 6:13

6:13 When ²⁵  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ²⁶ 

Lukas 6:32-33

6:32 “If ²⁷  you love those who love you, what credit is that to you? For even sinners ²⁸  love those who love them. ²⁹  6:33 And ³⁰  if you do good to those who do good to you, what credit is that to you? Even ³¹  sinners ³²  do the same.

Lukas 7:25

7:25 What ³³  did you go out to see? A man dressed in fancy ³⁴  clothes? ³⁵  Look, those who wear fancy clothes and live in luxury ³⁶  are in kings’ courts! ³⁷ 

Lukas 8:51

8:51 Now when he came to the house, Jesus ³⁸  did not let anyone go in with him except Peter, John, ³⁹  and James, and the child’s father and mother.

Lukas 9:39

9:39 A ⁴⁰  spirit seizes him, and he suddenly screams; ⁴¹  it throws him into convulsions ⁴²  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ⁴³  him severely.

Lukas 10:11

10:11 ‘Even the dust of your town ⁴⁴  that clings to our feet we wipe off ⁴⁵  against you. ⁴⁶  Nevertheless know this: The kingdom of God has come.’ ⁴⁷ 

Lukas 10:19

10:19 Look, I have given you authority to tread ⁴⁸  on snakes and scorpions ⁴⁹  and on the full force of the enemy, ⁵⁰  and nothing will ⁵¹  hurt you.

Lukas 10:39

10:39 She ⁵²  had a sister named Mary, who sat ⁵³  at the Lord’s feet ⁵⁴  and listened to what he said.

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁵⁵  against us.

And do not lead us into temptation.” ⁵⁶ 

Lukas 11:11

11:11 What father among you, if your ⁵⁷  son asks for ⁵⁸  a fish, will give him a snake ⁵⁹  instead of a fish?

Lukas 12:8

12:8 “I ⁶⁰  tell you, whoever acknowledges ⁶¹  me before men, ⁶²  the Son of Man will also acknowledge ⁶³  before God’s angels.

Lukas 14:19

14:19 Another ⁶⁴  said, ‘I have bought five yoke of oxen, ⁶⁵  and I am going out ⁶⁶  to examine them. Please excuse me.’

Lukas 16:18-19

16:18 “Everyone who divorces his wife and marries ⁶⁷  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁶⁸  and fine linen and who feasted sumptuously ⁶⁹  every day.

Lukas 16:23

16:23 And in hell, ⁷⁰  as he was in torment, ⁷¹  he looked up ⁷²  and saw Abraham far off with Lazarus at his side. ⁷³ 

Lukas 17:24

17:24 For just like the lightning flashes ⁷⁴  and lights up the sky from one side to the other, so will the Son of Man be in his day. ⁷⁵ 

Lukas 18:15

Jesus and Little Children

18:15 Now people ⁷⁶  were even bringing their babies ⁷⁷  to him for him to touch. ⁷⁸  But when the disciples saw it, they began to scold those who brought them. ⁷⁹ 

Lukas 19:9

19:9 Then ⁸⁰  Jesus said to him, “Today salvation ⁸¹  has come to this household, ⁸²  because he too is a son of Abraham! ⁸³ 

Lukas 19:42

19:42 saying, “If you had only known on this day, ⁸⁴  even you, the things that make for peace! ⁸⁵  But now they are hidden ⁸⁶  from your eyes.

Lukas 20:35

20:35 But those who are regarded as worthy to share in ⁸⁷  that age and in the resurrection from the dead neither marry nor are given in marriage. ⁸⁸ 

Lukas 21:11

21:11 There will be great earthquakes, and famines ⁸⁹  and plagues in various places, and there will be terrifying sights ⁹⁰  and great signs ⁹¹  from heaven.

Lukas 21:16

21:16 You will be betrayed even by parents, ⁹²  brothers, relatives, ⁹³  and friends, and they will have some of you put to death.

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁹⁴  you did not arrest me. ⁹⁵  But this is your hour, ⁹⁶  and that of the power ⁹⁷  of darkness!”

Lukas 22:56

22:56 Then a slave girl, ⁹⁸  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 23:7

23:7 When ⁹⁹  he learned that he was from Herod’s jurisdiction, ¹⁰⁰  he sent him over to Herod, ¹⁰¹  who also happened to be in Jerusalem ¹⁰²  at that time.

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ¹⁰³  deserving death. ¹⁰⁴ 

Lukas 23:38

23:38 There was also an inscription ¹⁰⁵  over him, “This is the king of the Jews.”

Lukas 23:55

23:55 The ¹⁰⁶  women who had accompanied Jesus ¹⁰⁷  from Galilee followed, and they saw the tomb and how his body was laid in it.

Lukas 24:1

The Resurrection

24:1 Now on the first day ¹⁰⁸  of the week, at early dawn, the women ¹⁰⁹  went to the tomb, taking the aromatic spices ¹¹⁰  they had prepared.

Lukas 24:24

24:24 Then ¹¹¹  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ¹¹² 

[2:38]  ¹ tn Grk “at that very hour.”

[2:38]  ² tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ³ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁴ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁵ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:43]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁷ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁸ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁹ tn Or “cities.”

[4:43]  ¹⁰ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹¹ tn Grk “because for this purpose I was sent.”

[5:15]  ¹² sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ¹³ 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.

[5:33]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹⁵ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  sn John refers to John the Baptist.

[5:33]  ¹⁶ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ¹⁷ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ¹⁸ sn See the note on Pharisees in 5:17.

[5:33]  ¹⁹ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[6:6]  ²⁰ 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.

[6:6]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ²² sn See the note on synagogues in 4:15.

[6:6]  ²³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ²⁴ tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[6:13]  ²⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ²⁶ 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).

[6:32]  ²⁷ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ²⁸ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ²⁹ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ³⁰ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ³¹ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ³² sn See the note on the word sinners in v. 32.

[7:25]  ³³ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ³⁴ tn Or “soft”; see L&N 79.100.

[7:25]  ³⁵ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ³⁶ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ³⁷ tn Or “palaces.”

[8:51]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ³⁹ tn Grk “and John,” 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.

[9:39]  ⁴⁰ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).

[9:39]  ⁴¹ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ⁴² sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ⁴³ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[10:11]  ⁴⁴ tn Or “city.”

[10:11]  ⁴⁵ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁴⁶ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁴⁷ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:19]  ⁴⁸ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁴⁹ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁵⁰ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ⁵¹ tn This is an emphatic double negative in the Greek text.

[10:39]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁵³ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ⁵⁴ 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).

[11:4]  ⁵⁵ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ⁵⁶ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[11:11]  ⁵⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ⁵⁸ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ⁵⁹ sn The snake probably refers to a water snake.

[12:8]  ⁶⁰ tn Here δέ (de) has not been translated.

[12:8]  ⁶¹ tn Or “confesses.”

[12:8]  ⁶² tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁶³ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[14:19]  ⁶⁴ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ⁶⁵ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ⁶⁶ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[16:18]  ⁶⁷ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[16:19]  ⁶⁸ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ⁶⁹ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:23]  ⁷⁰ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ⁷¹ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁷² tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁷³ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[17:24]  ⁷⁴ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ⁷⁵ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[18:15]  ⁷⁶ tn Grk “they.”

[18:15]  ⁷⁷ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ⁷⁸ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ⁷⁹ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[19:9]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ⁸¹ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ⁸² sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁸³ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:42]  ⁸⁴ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁸⁵ 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]  ⁸⁶ 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).

[20:35]  ⁸⁷ tn Grk “to attain to.”

[20:35]  ⁸⁸ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[21:11]  ⁸⁹ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁹⁰ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ⁹¹ sn See Jer 4:13-22; 14:12; 21:6-7.

[21:16]  ⁹² sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ⁹³ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:53]  ⁹⁴ tn Grk “in the temple.”

[22:53]  ⁹⁵ tn Grk “lay hands on me.”

[22:53]  ⁹⁶ tn Or “your time.”

[22:53]  ⁹⁷ tn Or “authority,” “domain.”

[22:56]  ⁹⁸ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[23:7]  ⁹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ¹⁰⁰ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ¹⁰¹ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ¹⁰² sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:15]  ¹⁰³ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ¹⁰⁴ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:38]  ¹⁰⁵ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[23:55]  ¹⁰⁶ tn Here δέ (de) has not been translated.

[23:55]  ¹⁰⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[24:1]  ¹⁰⁸ sn The first day of the week is the day after the Sabbath.

[24:1]  ¹⁰⁹ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ¹¹⁰ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[24:24]  ¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ¹¹² tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.