Lukas 1:18

1:18 Zechariah ¹  said to the angel, “How can I be sure of this? ²  For I am an old man, and my wife is old as well.” ³ 

Lukas 1:36

1:36 “And look, ⁴  your relative ⁵  Elizabeth has also become pregnant with ⁶  a son in her old age – although she was called barren, she is now in her sixth month! ⁷ 

Lukas 7:3

7:3 When the centurion ⁸  heard ⁹  about Jesus, he sent some Jewish elders ¹⁰  to him, asking him to come ¹¹  and heal his slave.

Lukas 20:1

The Authority of Jesus

20:1 Now one ¹²  day, as Jesus ¹³  was teaching the people in the temple courts ¹⁴  and proclaiming ¹⁵  the gospel, the chief priests and the experts in the law ¹⁶  with the elders came up ¹⁷ 

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. ¹⁸  Then ¹⁹  they led Jesus ²⁰  away to their council ²¹ 

Lukas 22:52

22:52 Then ²²  Jesus said to the chief priests, the officers of the temple guard, ²³  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ²⁴ 

Lukas 9:22

9:22 saying, “The Son of Man must suffer ²⁵  many things and be rejected by the elders, ²⁶  chief priests, and experts in the law, ²⁷  and be killed, and on the third day be raised.” ²⁸ 

Lukas 12:53

12:53 They will be divided, ²⁹  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Lukas 4:38

4:38 After Jesus left ³⁰  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ³¹  to help her. ³² 

Lukas 2:41

Jesus in the Temple

2:41 Now ³³  Jesus’ ³⁴  parents went to Jerusalem ³⁵  every ³⁶  year for the feast of the Passover. ³⁷ 

Lukas 8:56

8:56 Her ³⁸  parents were astonished, but he ordered them to tell no one ³⁹  what had happened.

Lukas 5:39

5:39 ⁴⁰  No ⁴¹  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁴² 

Lukas 23:13

Jesus Brought Before the Crowd

23:13 Then ⁴³  Pilate called together the chief priests, the ⁴⁴  rulers, and the people,

Lukas 5:37

5:37 And no one pours new wine into old wineskins. ⁴⁵  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Lukas 5:36

5:36 He also told them a parable: ⁴⁶  “No one tears a patch from a new garment and sews ⁴⁷  it on an old garment. If he does, he will have torn ⁴⁸  the new, and the piece from the new will not match the old. ⁴⁹ 

Lukas 1:7

1:7 But they did not have a child, because Elizabeth was barren, ⁵⁰  and they were both very old. ⁵¹ 

Lukas 2:48

2:48 When ⁵²  his parents ⁵³  saw him, they were overwhelmed. His ⁵⁴  mother said to him, “Child, ⁵⁵  why have you treated ⁵⁶  us like this? Look, your father and I have been looking for you anxiously.” ⁵⁷ 

Lukas 18:29

18:29 Then ⁵⁸  Jesus ⁵⁹  said to them, “I tell you the truth, ⁶⁰  there is no one who has left home or wife or brothers ⁶¹  or parents or children for the sake of God’s kingdom

Lukas 2:36

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ⁶²  having been married to her husband for seven years until his death.

Lukas 2:43

2:43 But ⁶³  when the feast was over, ⁶⁴  as they were returning home, ⁶⁵  the boy Jesus stayed behind in Jerusalem. His ⁶⁶  parents ⁶⁷  did not know it,

Lukas 21:16

21:16 You will be betrayed even by parents, ⁶⁸  brothers, relatives, ⁶⁹  and friends, and they will have some of you put to death.

Lukas 2:39

2:39 So ⁷⁰  when Joseph and Mary ⁷¹  had performed ⁷²  everything according to the law of the Lord, ⁷³  they returned to Galilee, to their own town ⁷⁴  of Nazareth. ⁷⁵ 

Lukas 6:26

6:26 “Woe to you ⁷⁶  when all people ⁷⁷  speak well of you, for their ancestors ⁷⁸  did the same things to the false prophets.

Lukas 11:47

11:47 Woe to you! You build ⁷⁹  the tombs of the prophets whom your ancestors ⁸⁰  killed.

Lukas 16:27

16:27 So ⁸¹  the rich man ⁸²  said, ‘Then I beg you, father – send Lazarus ⁸³  to my father’s house

Lukas 12:33

12:33 Sell your possessions ⁸⁴  and give to the poor. ⁸⁵  Provide yourselves purses that do not wear out – a treasure in heaven ⁸⁶  that never decreases, ⁸⁷  where no thief approaches and no moth ⁸⁸  destroys.

Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ⁸⁹  when the time came for their ⁹⁰  purification according to the law of Moses, Joseph and Mary ⁹¹  brought Jesus ⁹²  up to Jerusalem ⁹³  to present him to the Lord

Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ⁹⁴  or two young pigeons. ⁹⁵ 

Lukas 2:27

2:27 So ⁹⁶  Simeon, ⁹⁷  directed by the Spirit, ⁹⁸  came into the temple courts, ⁹⁹  and when the parents brought in the child Jesus to do for him what was customary according to the law, ¹⁰⁰ 

Lukas 2:51

2:51 Then ¹⁰¹  he went down with them and came to Nazareth, ¹⁰²  and was obedient ¹⁰³  to them. But ¹⁰⁴  his mother kept all these things ¹⁰⁵  in her heart. ¹⁰⁶ 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ¹⁰⁷  your reward is great in heaven. For their ancestors ¹⁰⁸  did the same things to the prophets. ¹⁰⁹ 

Lukas 7:4

7:4 When ¹¹⁰  they came ¹¹¹  to Jesus, they urged ¹¹²  him earnestly, ¹¹³  “He is worthy ¹¹⁴  to have you do this for him,

Lukas 8:51

8:51 Now when he came to the house, Jesus ¹¹⁵  did not let anyone go in with him except Peter, John, ¹¹⁶  and James, and the child’s father and mother.

Lukas 11:48

11:48 So you testify that you approve of ¹¹⁷  the deeds of your ancestors, ¹¹⁸  because they killed the prophets ¹¹⁹  and you build their ¹²⁰  tombs! ¹²¹ 

Lukas 18:20

18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ¹²² 

Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹²³  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ¹²⁴  to make ready for the Lord a people prepared for him.”

[1:18]  ¹ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ² tn Grk “How will I know this?”

[1:18]  ³ tn Grk “is advanced in days” (an idiom for old age).

[1:36]  ⁴ tn Grk “behold.”

[1:36]  ⁵ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁶ tn Or “has conceived.”

[1:36]  ⁷ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[7:3]  ⁸ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁹ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁰ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹¹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[20:1]  ¹² tn Grk “Now it happened that one.” 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:1]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ¹⁴ tn Grk “the temple.”

[20:1]  ¹⁵ tn Or “preaching.”

[20:1]  ¹⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ¹⁷ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[22:66]  ¹⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ²¹ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[22:52]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ²³ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ²⁴ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[9:22]  ²⁵ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ²⁶ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ²⁷ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ²⁸ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[12:53]  ²⁹ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[4:38]  ³⁰ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ³² tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[2:41]  ³³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ³⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ³⁶ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ³⁷ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

[8:56]  ³⁸ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ³⁹ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[5:39]  ⁴⁰ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ⁴¹ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ⁴² tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[23:13]  ⁴³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ⁴⁴ tn Grk “and the,” 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.

[5:37]  ⁴⁵ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[5:36]  ⁴⁶ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ⁴⁷ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ⁴⁸ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ⁴⁹ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[1:7]  ⁵⁰ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ⁵¹ tn Grk “were both advanced in days” (an idiom for old age).

[2:48]  ⁵² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁵³ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁵⁴ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁵⁵ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁵⁶ tn Or “Child, why did you do this to us?”

[2:48]  ⁵⁷ tn Or “your father and I have been terribly worried looking for you.”

[18:29]  ⁵⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁶⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁶¹ 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.

[2:36]  ⁶² tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[2:43]  ⁶³ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ⁶⁴ tn Grk “when the days ended.”

[2:43]  ⁶⁵ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁶⁶ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ⁶⁷ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[21:16]  ⁶⁸ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ⁶⁹ 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.

[2:39]  ⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ⁷¹ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ⁷² tn Or “completed.”

[2:39]  ⁷³ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ⁷⁴ tn Or “city.”

[2:39]  ⁷⁵ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[6:26]  ⁷⁶ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁷⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁷⁸ tn Or “forefathers”; Grk “fathers.”

[11:47]  ⁷⁹ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ⁸⁰ tn Or “forefathers”; Grk “fathers.”

[16:27]  ⁸¹ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ⁸² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ⁸³ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[12:33]  ⁸⁴ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ⁸⁵ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ⁸⁶ tn Grk “in the heavens.”

[12:33]  ⁸⁷ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ⁸⁸ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[2:22]  ⁸⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁹⁰ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

[2:22]  sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

[2:22]  ⁹¹ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:24]  ⁹⁴ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ⁹⁵ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:27]  ⁹⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁹⁷ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁹⁸ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁹⁹ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ¹⁰⁰ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:51]  ¹⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ¹⁰² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ¹⁰³ tn Or “was submitting.”

[2:51]  ¹⁰⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ¹⁰⁵ tn Or “all these words.”

[2:51]  ¹⁰⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[6:23]  ¹⁰⁷ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹⁰⁸ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹⁰⁹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:4]  ¹¹⁰ tn Here δέ (de) has not been translated.

[7:4]  ¹¹¹ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹¹² tn Or “implored.”

[7:4]  ¹¹³ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹¹⁴ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[8:51]  ¹¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹¹⁶ 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.

[11:48]  ¹¹⁷ tn Grk “you are witnesses and approve of.”

[11:48]  ¹¹⁸ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹¹⁹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹²⁰ tn “Their,” i.e., the prophets.

[11:48]  ¹²¹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[18:20]  ¹²² sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[1:17]  ¹²³ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ¹²⁴ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.