Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ¹  afterward ²  he went on through towns ³  and villages, preaching and proclaiming the good news ⁴  of the kingdom of God. ⁵  The ⁶  twelve were with him,

Lukas 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ⁷  them?” ⁸ 

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ⁹  and finds them alert, ¹⁰  blessed are those slaves! ¹¹ 

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹²  and the man named Judas, one of the twelve, was leading them. He walked up ¹³  to Jesus to kiss him. ¹⁴ 

Lukas 23:33

23:33 So ¹⁵  when they came to the place that is called “The Skull,” ¹⁶  they crucified ¹⁷  him there, along with the criminals, one on his right and one on his left.

Lukas 24:5

24:5 The ¹⁸  women ¹⁹  were terribly frightened ²⁰  and bowed ²¹  their faces to the ground, but the men said to them, “Why do you look for the living ²²  among the dead?

Lukas 24:29

24:29 but they urged him, ²³  “Stay with us, because it is getting toward evening and the day is almost done.” So ²⁴  he went in to stay with them.

Lukas 24:35

24:35 Then they told what had happened on the road, ²⁵  and how they recognized him ²⁶  when he broke the bread.

[8:1]  ¹ 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]  ² 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]  ³ tn Or “cities.”

[8:1]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:54]  ⁷ tn Or “destroy.”

[9:54]  ⁸ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[12:38]  ⁹ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ¹⁰ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ¹¹ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[22:47]  ¹² tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ¹³ tn Grk “drew near.”

[22:47]  ¹⁴ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[23:33]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹⁶ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ¹⁷ sn See the note on crucify in 23:21.

[24:5]  ¹⁸ tn Here δέ (de) has not been translated.

[24:5]  ¹⁹ 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]  ²⁰ tn Or “They were extremely afraid.”

[24:5]  ²¹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ²² sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:29]  ²³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:35]  ²⁵ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ²⁶ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.