Lukas 1:74

1:74 that we, being rescued from the hand of our ¹  enemies,

may serve him without fear, ² 

Lukas 2:33

2:33 So ³  the child’s ⁴  father ⁵  and mother were amazed ⁶  at what was said about him.

Lukas 3:20

3:20 Herod added this to them all: He locked up John in prison.

Lukas 8:54

8:54 But Jesus ⁷  gently took her by the hand and said, ⁸  “Child, get up.”

Lukas 9:31

9:31 They appeared in glorious splendor and spoke about his departure ⁹  that he was about to carry out ¹⁰  at Jerusalem. ¹¹ 

Lukas 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ¹² 

Lukas 11:38

11:38 The ¹³  Pharisee was astonished when he saw that Jesus ¹⁴  did not first wash his hands ¹⁵  before the meal.

Lukas 14:20

14:20 Another ¹⁶  said, ‘I just got married, and I cannot come.’ ¹⁷ 

Lukas 15:26

15:26 So ¹⁸  he called one of the slaves ¹⁹  and asked what was happening.

Lukas 19:45

Cleansing the Temple

19:45 Then ²⁰  Jesus ²¹  entered the temple courts ²²  and began to drive out those who were selling things there, ²³ 

Lukas 20:12

20:12 So ²⁴  he sent still a third. They even wounded this one, and threw him out.

Lukas 21:32

21:32 I tell you the truth, ²⁵  this generation ²⁶  will not pass away until all these things take place.

Lukas 22:65

22:65 They also said many other things against him, reviling ²⁷  him.

Lukas 23:32

23:32 Two other criminals ²⁸  were also led away to be executed with him.

Lukas 24:38

24:38 Then ²⁹  he said to them, “Why are you frightened, ³⁰  and why do doubts ³¹  arise in your hearts?

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ³² 

[1:74]  ¹ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ² tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[2:33]  ³ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ⁴ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ⁵ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ⁶ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[8:54]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁸ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[9:31]  ⁹ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ¹⁰ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:26]  ¹² tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:38]  ¹³ tn Here δέ (de) has not been translated.

[11:38]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ¹⁵ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[14:20]  ¹⁶ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ¹⁷ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[15:26]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ¹⁹ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[19:45]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ²¹ tn Grk “he.”

[19:45]  ²² tn Grk “the temple” (also in v. 47).

[19:45]  sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

[19:45]  ²³ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[20:12]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

[21:32]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ²⁶ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[22:65]  ²⁷ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[23:32]  ²⁸ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[23:32]  sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).

[24:38]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ³⁰ tn Or “disturbed,” “troubled.”

[24:38]  ³¹ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[24:45]  ³² sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.