Lukas 2:49

2:49 But ¹  he replied, ²  “Why were you looking for me? ³  Didn’t you know that I must be in my Father’s house?” ⁴ 

Lukas 2:51

2:51 Then ⁵  he went down with them and came to Nazareth, ⁶  and was obedient ⁷  to them. But ⁸  his mother kept all these things ⁹  in her heart. ¹⁰ 

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹¹  Jesus, in the power of the Spirit, ¹²  returned to Galilee, and news about him spread ¹³  throughout the surrounding countryside. ¹⁴ 

Lukas 4:39

4:39 So ¹⁵  he stood over her, commanded ¹⁶  the fever, and it left her. Immediately ¹⁷  she got up and began to serve ¹⁸  them.

Lukas 4:43

4:43 But Jesus ¹⁹  said to them, “I must ²⁰  proclaim the good news of the kingdom ²¹  of God to the other towns ²²  too, for that is what I was sent ²³  to do.” ²⁴ 

Lukas 5:13

5:13 So ²⁵  he stretched out his hand and touched ²⁶  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Lukas 5:15

5:15 But the news about him spread even more, ²⁷  and large crowds were gathering together to hear him ²⁸  and to be healed of their illnesses.

Lukas 5:18

5:18 Just then ²⁹  some men showed up, carrying a paralyzed man ³⁰  on a stretcher. ³¹  They ³²  were trying to bring him in and place him before Jesus. ³³ 

Lukas 5:33-34

The Superiority of the New

5:33 Then ³⁴  they said to him, “John’s ³⁵  disciples frequently fast ³⁶  and pray, ³⁷  and so do the disciples of the Pharisees, ³⁸  but yours continue to eat and drink.” ³⁹  5:34 So ⁴⁰  Jesus said to them, “You cannot make the wedding guests ⁴¹  fast while the bridegroom ⁴²  is with them, can you? ⁴³ 

Lukas 6:6

Healing a Withered Hand

6:6 On ⁴⁴  another Sabbath, Jesus ⁴⁵  entered the synagogue ⁴⁶  and was teaching. Now ⁴⁷  a man was there whose right hand was withered. ⁴⁸ 

Lukas 6:8

6:8 But ⁴⁹  he knew ⁵⁰  their thoughts, ⁵¹  and said to the man who had the withered hand, “Get up and stand here.” ⁵²  So ⁵³  he rose and stood there.

Lukas 6:10

6:10 After ⁵⁴  looking around ⁵⁵  at them all, he said to the man, ⁵⁶  “Stretch out your hand.” The man ⁵⁷  did so, and his hand was restored. ⁵⁸ 

Lukas 6:13

6:13 When ⁵⁹  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁶⁰ 

Lukas 6:18

6:18 and those who suffered from ⁶¹  unclean ⁶²  spirits were cured.

Lukas 6:20

6:20 Then ⁶³  he looked up ⁶⁴  at his disciples and said:

“Blessed ⁶⁵  are you who are poor, ⁶⁶  for the kingdom of God belongs ⁶⁷  to you.

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ⁶⁸  Won’t they both fall ⁶⁹  into a pit?

Lukas 8:3

8:3 and Joanna the wife of Cuza ⁷⁰  (Herod’s ⁷¹  household manager), ⁷²  Susanna, and many others who provided for them ⁷³  out of their own resources.

Lukas 8:21

8:21 But he replied ⁷⁴  to them, “My mother and my brothers are those ⁷⁵  who hear the word of God and do it.” ⁷⁶ 

Lukas 8:23

8:23 and as they sailed he fell asleep. Now a violent windstorm ⁷⁷  came down on the lake, ⁷⁸  and the boat ⁷⁹  started filling up with water, and they were in danger.

Lukas 8:41

8:41 Then ⁸⁰  a man named Jairus, who was a ruler ⁸¹  of the synagogue, ⁸²  came up. Falling ⁸³  at Jesus’ feet, he pleaded ⁸⁴  with him to come to his house,

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ⁸⁵  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 8:51

8:51 Now when he came to the house, Jesus ⁸⁶  did not let anyone go in with him except Peter, John, ⁸⁷  and James, and the child’s father and mother.

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ⁸⁸  Jesus ⁸⁹  called ⁹⁰  the twelve ⁹¹  together, he gave them power and authority over all demons and to cure ⁹²  diseases,

Lukas 9:9

9:9 Herod said, “I had John ⁹³  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ⁹⁴ 

Lukas 9:14

9:14 (Now about five thousand men ⁹⁵  were there.) ⁹⁶  Then ⁹⁷  he said to his disciples, “Have ⁹⁸  them sit down in groups of about fifty each.”

Lukas 9:28

The Transfiguration

9:28 Now ⁹⁹  about eight days ¹⁰⁰  after these sayings, Jesus ¹⁰¹  took with him Peter, John, and James, and went up the mountain to pray.

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ¹⁰²  but as they became fully awake, ¹⁰³  they saw his glory and the two men standing with him.

Lukas 9:42

9:42 As ¹⁰⁴  the boy ¹⁰⁵  was approaching, the demon threw him to the ground ¹⁰⁶  and shook him with convulsions. ¹⁰⁷  But Jesus rebuked ¹⁰⁸  the unclean ¹⁰⁹  spirit, healed the boy, and gave him back to his father.

Lukas 9:45

9:45 But they did not understand this statement; its meaning ¹¹⁰  had been concealed ¹¹¹  from them, so that they could not grasp it. Yet ¹¹²  they were afraid to ask him about this statement.

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ¹¹³  an expert in religious law ¹¹⁴  stood up to test Jesus, ¹¹⁵  saying, “Teacher, what must I do to inherit eternal life?” ¹¹⁶ 

Lukas 11:5

11:5 Then ¹¹⁷  he said to them, “Suppose one of you ¹¹⁸  has a friend, and you go to him ¹¹⁹  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹²⁰ 

Lukas 11:14

Jesus and Beelzebul

11:14 Now ¹²¹  he was casting out a demon that was mute. ¹²²  When ¹²³  the demon had gone out, the man who had been mute began to speak, ¹²⁴  and the crowds were amazed.

Lukas 12:15

12:15 Then ¹²⁵  he said to them, “Watch out and guard yourself from ¹²⁶  all types of greed, ¹²⁷  because one’s life does not consist in the abundance of his possessions.”

Lukas 12:54

Reading the Signs

12:54 Jesus ¹²⁸  also said to the crowds, “When you see a cloud rising in the west, ¹²⁹  you say at once, ‘A rainstorm ¹³⁰  is coming,’ and it does.

Lukas 13:1

A Call to Repent

13:1 Now ¹³¹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹³² 

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ¹³³  Jesus ¹³⁴  told this parable: “A man had a fig tree ¹³⁵  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 13:27

13:27 But ¹³⁶  he will reply, ¹³⁷  ‘I don’t know where you come from! ¹³⁸  Go away from me, all you evildoers!’ ¹³⁹ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ¹⁴⁰  some Pharisees ¹⁴¹  came up and said to Jesus, ¹⁴²  “Get away from here, ¹⁴³  because Herod ¹⁴⁴  wants to kill you.”

Lukas 14:15-16

The Parable of the Great Banquet

14:15 When ¹⁴⁵  one of those at the meal with Jesus ¹⁴⁶  heard this, he said to him, “Blessed is everyone ¹⁴⁷  who will feast ¹⁴⁸  in the kingdom of God!” ¹⁴⁹  14:16 But Jesus ¹⁵⁰  said to him, “A man once gave a great banquet ¹⁵¹  and invited ¹⁵²  many guests. ¹⁵³ 

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ¹⁵⁴  also said to the disciples, “There was a rich man who was informed of accusations ¹⁵⁵  that his manager ¹⁵⁶  was wasting ¹⁵⁷  his assets.

Lukas 17:14

17:14 When ¹⁵⁸  he saw them he said, “Go ¹⁵⁹  and show yourselves to the priests.” ¹⁶⁰  And ¹⁶¹  as they went along, they were cleansed.

Lukas 17:22

The Coming of the Son of Man

17:22 Then ¹⁶²  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁶³  of the Son of Man, and you will not see it.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ¹⁶⁴  Jesus ¹⁶⁵  told them a parable to show them they should always ¹⁶⁶  pray and not lose heart. ¹⁶⁷ 

Lukas 18:15

Jesus and Little Children

18:15 Now people ¹⁶⁸  were even bringing their babies ¹⁶⁹  to him for him to touch. ¹⁷⁰  But when the disciples saw it, they began to scold those who brought them. ¹⁷¹ 

Lukas 18:18

The Wealthy Ruler

18:18 Now ¹⁷²  a certain ruler ¹⁷³  asked him, “Good teacher, what must I do to inherit eternal life?” ¹⁷⁴ 

Lukas 18:29

18:29 Then ¹⁷⁵  Jesus ¹⁷⁶  said to them, “I tell you the truth, ¹⁷⁷  there is no one who has left home or wife or brothers ¹⁷⁸  or parents or children for the sake of God’s kingdom

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ¹⁷⁹  and said to him, “Zacchaeus, come down quickly, ¹⁸⁰  because I must ¹⁸¹  stay at your house today.” ¹⁸² 

Lukas 19:12

19:12 Therefore he said, “A nobleman ¹⁸³  went to a distant country to receive ¹⁸⁴  for himself a kingdom and then return. ¹⁸⁵ 

Lukas 20:2

20:2 and said to him, ¹⁸⁶  “Tell us: By what authority ¹⁸⁷  are you doing these things? ¹⁸⁸  Or who it is who gave you this authority?”

Lukas 20:25-26

20:25 So ¹⁸⁹  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹⁹⁰  20:26 Thus ¹⁹¹  they were unable in the presence of the people to trap ¹⁹²  him with his own words. ¹⁹³  And stunned ¹⁹⁴  by his answer, they fell silent.

Lukas 21:3

21:3 He ¹⁹⁵  said, “I tell you the truth, ¹⁹⁶  this poor widow has put in more than all of them. ¹⁹⁷ 

Lukas 21:7

21:7 So ¹⁹⁸  they asked him, ¹⁹⁹  “Teacher, when will these things ²⁰⁰  happen? And what will be the sign that ²⁰¹  these things are about to take place?”

Lukas 22:2

22:2 The ²⁰²  chief priests and the experts in the law ²⁰³  were trying to find some way ²⁰⁴  to execute ²⁰⁵  Jesus, ²⁰⁶  for they were afraid of the people. ²⁰⁷ 

Lukas 22:25

22:25 So ²⁰⁸  Jesus ²⁰⁹  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²¹⁰ 

Lukas 22:34

22:34 Jesus replied, ²¹¹  “I tell you, Peter, the rooster will not crow ²¹²  today until you have denied ²¹³  three times that you know me.”

Lukas 22:44

22:44 And in his anguish ²¹⁴  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²¹⁵ 

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ²¹⁶  Then ²¹⁷  they led Jesus ²¹⁸  away to their council ²¹⁹ 

Lukas 22:70

22:70 So ²²⁰  they all said, “Are you the Son of God, ²²¹  then?” He answered ²²²  them, “You say ²²³  that I am.”

Lukas 23:38-39

23:38 There was also an inscription ²²⁴  over him, “This is the king of the Jews.”

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²²⁵  you the Christ? ²²⁶  Save yourself and us!”

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ²²⁷  And after he said this he breathed his last.

Lukas 23:49

23:49 And all those who knew Jesus ²²⁸  stood at a distance, and the women who had followed him from Galilee saw ²²⁹  these things.

Lukas 23:55

23:55 The ²³⁰  women who had accompanied Jesus ²³¹  from Galilee followed, and they saw the tomb and how his body was laid in it.

Lukas 24:17

24:17 Then ²³²  he said to them, “What are these matters ²³³  you are discussing so intently ²³⁴  as you walk along?” And they stood still, looking sad.

Lukas 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²³⁵  who said he was alive.

Lukas 24:25

24:25 So ²³⁶  he said to them, “You ²³⁷  foolish people ²³⁸  – how slow of heart ²³⁹  to believe ²⁴⁰  all that the prophets have spoken!

Lukas 24:41

24:41 And while they still could not believe it ²⁴¹  (because of their joy) and were amazed, ²⁴²  he said to them, “Do you have anything here to eat?” ²⁴³ 

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ²⁴⁴  would suffer ²⁴⁵  and would rise from the dead on the third day,

[2:49]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ² tn Grk “he said to them.”

[2:49]  ³ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁴ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[2:51]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁶ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁷ tn Or “was submitting.”

[2:51]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁹ tn Or “all these words.”

[2:51]  ¹⁰ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:14]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ¹² sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ¹³ tn Grk “went out.”

[4:14]  ¹⁴ tn Grk “all the surrounding region.”

[4:39]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ¹⁶ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ¹⁷ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ¹⁸ tn The imperfect verb has been translated ingressively.

[4:43]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ²⁰ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ²¹ 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]  ²² tn Or “cities.”

[4:43]  ²³ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ²⁴ tn Grk “because for this purpose I was sent.”

[5:13]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ²⁶ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:15]  ²⁷ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ²⁸ 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.

[5:18]  ²⁹ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ³⁰ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ³¹ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ³² tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:33]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ³⁸ sn See the note on Pharisees in 5:17.

[5:33]  ³⁹ 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).

[5:34]  ⁴⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ⁴¹ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ⁴² sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ⁴³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[6:6]  ⁴⁴ 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]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁴⁶ sn See the note on synagogues in 4:15.

[6:6]  ⁴⁷ 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]  ⁴⁸ 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.

[6:8]  ⁴⁹ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁵⁰ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁵¹ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁵² sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:10]  ⁵⁴ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁵⁵ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ⁵⁶ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁵⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁵⁸ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:13]  ⁵⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ⁶⁰ 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).

[6:18]  ⁶¹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ⁶² sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:20]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ⁶⁴ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ⁶⁵ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ⁶⁶ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ⁶⁷ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:39]  ⁶⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ⁶⁹ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[8:3]  ⁷⁰ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁷¹ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁷² tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁷³ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[8:21]  ⁷⁴ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ⁷⁵ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ⁷⁶ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:23]  ⁷⁷ tn Or “a squall.”

[8:23]  ⁷⁸ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ⁷⁹ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[8:41]  ⁸⁰ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:41]  ⁸¹ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ⁸² sn See the note on synagogues in 4:15.

[8:41]  ⁸³ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ⁸⁴ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:49]  ⁸⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[8:51]  ⁸⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁸⁷ 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.

[9:1]  ⁸⁸ tn Here δέ (de) has not been translated.

[9:1]  ⁸⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁹⁰ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁹¹ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁹² sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:9]  ⁹³ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ⁹⁴ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:14]  ⁹⁵ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ⁹⁶ sn This is a parenthetical note by the author.

[9:14]  ⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ⁹⁸ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[9:28]  ⁹⁹ tn Grk “Now it happened that about.” 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.

[9:28]  ¹⁰⁰ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ¹⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:32]  ¹⁰² tn Grk “weighed down with sleep” (an idiom).

[9:32]  ¹⁰³ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:42]  ¹⁰⁴ tn Here δέ (de) has not been translated.

[9:42]  ¹⁰⁵ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ¹⁰⁶ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁰⁷ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ¹⁰⁸ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹⁰⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[9:45]  ¹¹⁰ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹¹¹ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹¹² tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:25]  ¹¹³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[10:25]  ¹¹⁴ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹¹⁶ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[11:5]  ¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹¹⁸ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹¹⁹ tn Grk “he will go to him.”

[11:5]  ¹²⁰ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:14]  ¹²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ¹²² tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ¹²³ tn Grk “And it happened that when.” 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. Here δέ (de) has not been translated either.

[11:14]  ¹²⁴ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[12:15]  ¹²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹²⁶ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹²⁷ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:54]  ¹²⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ¹²⁹ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ¹³⁰ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[13:1]  ¹³¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹³² 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.

[13:6]  ¹³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ¹³⁴ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ¹³⁵ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:27]  ¹³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ¹³⁷ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ¹³⁸ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ¹³⁹ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:31]  ¹⁴⁰ tn Grk “At that very hour.”

[13:31]  ¹⁴¹ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁴² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁴³ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹⁴⁴ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:15]  ¹⁴⁵ tn Here δέ (de) has not been translated.

[14:15]  ¹⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ¹⁴⁷ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ¹⁴⁸ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹⁴⁹ 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.

[14:16]  ¹⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ¹⁵¹ tn Or “dinner.”

[14:16]  ¹⁵² sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ¹⁵³ tn The word “guests” is not in the Greek text but is implied.

[16:1]  ¹⁵⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹⁵⁵ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹⁵⁶ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹⁵⁷ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[17:14]  ¹⁵⁸ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹⁵⁹ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ¹⁶⁰ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ¹⁶¹ tn Grk “And it happened that as.” 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.

[17:22]  ¹⁶² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹⁶³ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[18:1]  ¹⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹⁶⁶ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹⁶⁷ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:15]  ¹⁶⁸ tn Grk “they.”

[18:15]  ¹⁶⁹ 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]  ¹⁷⁰ 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]  ¹⁷¹ 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.

[18:18]  ¹⁷² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ¹⁷³ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ¹⁷⁴ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[18:29]  ¹⁷⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹⁷⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹⁷⁸ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[19:5]  ¹⁷⁹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ¹⁸⁰ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ¹⁸¹ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ¹⁸² sn On today here and in v. 9, see the note on today in 2:11.

[19:12]  ¹⁸³ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ¹⁸⁴ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ¹⁸⁵ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[20:2]  ¹⁸⁶ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ¹⁸⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ¹⁸⁸ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:25]  ¹⁸⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ¹⁹⁰ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[20:26]  ¹⁹¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ¹⁹² tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ¹⁹³ tn Grk “to trap him in a saying.”

[20:26]  ¹⁹⁴ tn Or “amazed.”

[21:3]  ¹⁹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ¹⁹⁶ tn Grk “Truly, I say to you.”

[21:3]  ¹⁹⁷ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:7]  ¹⁹⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ¹⁹⁹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ²⁰⁰ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ²⁰¹ tn Grk “when.”

[22:2]  ²⁰² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁰³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁰⁴ tn Grk “were seeking how.”

[22:2]  ²⁰⁵ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²⁰⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²⁰⁷ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[22:25]  ²⁰⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²¹⁰ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:34]  ²¹¹ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ²¹² sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ²¹³ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:44]  ²¹⁴ tn Grk “And being in anguish.”

[22:44]  ²¹⁵ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:66]  ²¹⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ²¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ²¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ²¹⁹ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[22:70]  ²²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ²²¹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ²²² tn Grk “He said to them.”

[22:70]  ²²³ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[23:38]  ²²⁴ 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.

[23:39]  ²²⁵ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ²²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[23:46]  ²²⁷ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[23:49]  ²²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ²²⁹ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[23:55]  ²³⁰ tn Here δέ (de) has not been translated.

[23:55]  ²³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[24:17]  ²³² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ²³³ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ²³⁴ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:23]  ²³⁵ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:25]  ²³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²³⁷ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²³⁸ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²³⁹ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²⁴⁰ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:41]  ²⁴¹ 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]  ²⁴² 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]  ²⁴³ 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.

[24:46]  ²⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ²⁴⁵ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.