Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ¹ 

For ²  from now on ³  all generations will call me blessed, ⁴ 

Lukas 1:53

1:53 he has filled the hungry with good things, ⁵  and has sent the rich away empty. ⁶ 

Lukas 4:10

4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ ⁷ 

Lukas 4:21

4:21 Then ⁸  he began to tell them, “Today ⁹  this scripture has been fulfilled even as you heard it being read.” ¹⁰ 

Lukas 4:24

4:24 And he added, ¹¹  “I tell you the truth, ¹²  no prophet is acceptable ¹³  in his hometown.

Lukas 4:31

Ministry in Capernaum

4:31 So ¹⁴  he went down to Capernaum, ¹⁵  a town ¹⁶  in Galilee, and on the Sabbath he began to teach the people. ¹⁷ 

Lukas 5:2

5:2 He ¹⁸  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ¹⁹  your nets for a catch.”

Lukas 7:43

7:43 Simon answered, ²⁰  “I suppose the one who had the bigger debt canceled.” ²¹  Jesus ²²  said to him, “You have judged rightly.”

Lukas 8:19-20

Jesus’ True Family

8:19 Now Jesus’ ²³  mother and his brothers ²⁴  came to him, but ²⁵  they could not get near him because of the crowd. 8:20 So ²⁶  he was told, “Your mother and your brothers are standing outside, wanting to see you.”

Lukas 8:48

8:48 Then ²⁷  he said to her, “Daughter, your faith has made you well. ²⁸  Go in peace.”

Lukas 8:50

8:50 But when Jesus heard this, he told ²⁹  him, “Do not be afraid; just believe, and she will be healed.” ³⁰ 

Lukas 8:52

8:52 Now they were all ³¹  wailing and mourning ³²  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 8:56

8:56 Her ³³  parents were astonished, but he ordered them to tell no one ³⁴  what had happened.

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ³⁵  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 9:47

9:47 But when Jesus discerned their innermost thoughts, ³⁶  he took a child, had him stand by ³⁷  his side,

Lukas 10:23

10:23 Then ³⁸  Jesus ³⁹  turned ⁴⁰  to his ⁴¹  disciples and said privately, “Blessed ⁴²  are the eyes that see what you see!

Lukas 11:28

11:28 But he replied, ⁴³  “Blessed rather are those who hear the word of God and obey ⁴⁴  it!”

Lukas 11:45

11:45 One of the experts in religious law ⁴⁵  answered him, “Teacher, when you say these things you insult ⁴⁶  us too.”

Lukas 12:13

The Parable of the Rich Landowner

12:13 Then ⁴⁷  someone from the crowd said to him, “Teacher, tell ⁴⁸  my brother to divide the inheritance with me.”

Lukas 12:16

12:16 He then ⁴⁹  told them a parable: ⁵⁰  “The land of a certain rich man produced ⁵¹  an abundant crop,

Lukas 13:8

13:8 But the worker ⁵²  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁵³  on it.

Lukas 13:12

13:12 When ⁵⁴  Jesus saw her, he called her to him ⁵⁵  and said, “Woman, ⁵⁶  you are freed ⁵⁷  from your infirmity.” ⁵⁸ 

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ⁵⁹  asked, ⁶⁰  “What is the kingdom of God ⁶¹  like? ⁶²  To ⁶³  what should I compare it?

Lukas 13:22

The Narrow Door

13:22 Then ⁶⁴  Jesus ⁶⁵  traveled throughout ⁶⁶  towns ⁶⁷  and villages, teaching and making his way toward ⁶⁸  Jerusalem. ⁶⁹ 

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁷⁰  and sinners were coming ⁷¹  to hear him.

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁷²  (who loved money) heard all this and ridiculed ⁷³  him.

Lukas 17:12

17:12 As ⁷⁴  he was entering ⁷⁵  a village, ten men with leprosy ⁷⁶  met him. They ⁷⁷  stood at a distance,

Lukas 17:16

17:16 He ⁷⁸  fell with his face to the ground ⁷⁹  at Jesus’ feet and thanked him. ⁸⁰  (Now ⁸¹  he was a Samaritan.) ⁸² 

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁸³  also told this parable to some who were confident that they were righteous and looked down ⁸⁴  on everyone else.

Lukas 18:27

18:27 He replied, “What is impossible ⁸⁵  for mere humans ⁸⁶  is possible for God.”

Lukas 18:35

Healing a Blind Man

18:35 As ⁸⁷  Jesus ⁸⁸  approached ⁸⁹  Jericho, ⁹⁰  a blind man was sitting by the road begging.

Lukas 19:4

19:4 So ⁹¹  he ran on ahead and climbed up into a sycamore tree ⁹²  to see him, because Jesus ⁹³  was going to pass that way.

Lukas 19:39-40

19:39 But ⁹⁴  some of the Pharisees ⁹⁵  in the crowd said to him, “Teacher, rebuke your disciples.” ⁹⁶  19:40 He answered, ⁹⁷  “I tell you, if they ⁹⁸  keep silent, the very stones ⁹⁹  will cry out!”

Lukas 19:48

19:48 but ¹⁰⁰  they could not find a way to do it, ¹⁰¹  for all the people hung on his words. ¹⁰² 

Lukas 20:27

Marriage and the Resurrection

20:27 Now some Sadducees ¹⁰³  (who contend that there is no resurrection) ¹⁰⁴  came to him.

Lukas 20:41

The Messiah: David’s Son and Lord

20:41 But ¹⁰⁵  he said to them, “How is it that they say that the Christ ¹⁰⁶  is David’s son? ¹⁰⁷ 

Lukas 21:10

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ¹⁰⁸  against nation, and kingdom against kingdom.

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ¹⁰⁹  he told them a parable: “Look at the fig tree and all the other trees. ¹¹⁰ 

Lukas 22:6

22:6 So ¹¹¹  Judas ¹¹²  agreed and began looking for an opportunity to betray Jesus ¹¹³  when no crowd was present. ¹¹⁴ 

Lukas 22:8

22:8 Jesus ¹¹⁵  sent Peter and John, saying, “Go and prepare the Passover ¹¹⁶  for us to eat.” ¹¹⁷ 

Lukas 22:15

22:15 And he said to them, “I have earnestly desired ¹¹⁸  to eat this Passover with you before I suffer.

Lukas 22:17

22:17 Then ¹¹⁹  he took a cup, ¹²⁰  and after giving thanks he said, “Take this and divide it among yourselves.

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 22:67

22:67 and said, “If ¹²¹  you are the Christ, ¹²²  tell us.” But he said to them, “If ¹²³  I tell you, you will not ¹²⁴  believe,

Lukas 23:23

23:23 But they were insistent, ¹²⁵  demanding with loud shouts that he be crucified. And their shouts prevailed.

Lukas 23:27

23:27 A great number of the people followed him, among them women ¹²⁶  who were mourning ¹²⁷  and wailing for him.

Lukas 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹²⁸ 

[1:48]  ¹ tn See the note on the word “servant” in v. 38.

[1:48]  ² tn Grk “for behold.”

[1:48]  ³ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁴ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:53]  ⁵ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ⁶ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[4:10]  ⁷ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:21]  ⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁹ sn See the note on today in 2:11.

[4:21]  ¹⁰ tn Grk “in your hearing.”

[4:24]  ¹¹ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ¹³ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:31]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ¹⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ¹⁶ tn Or “city.”

[4:31]  ¹⁷ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[5:2]  ¹⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:4]  ¹⁹ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[7:43]  ²⁰ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ²¹ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ²² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[8:19]  ²³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ²⁴ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:20]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:48]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ²⁸ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[8:50]  ²⁹ tn Grk “answered.”

[8:50]  ³⁰ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[8:52]  ³¹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ³² tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:56]  ³³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ³⁴ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:37]  ³⁵ 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.

[9:47]  ³⁶ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ³⁷ tn On this use of παρά (para), see BDF §239.1.1.

[10:23]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ⁴⁰ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ⁴¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ⁴² sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[11:28]  ⁴³ tn Grk “said.”

[11:28]  ⁴⁴ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[11:45]  ⁴⁵ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁴⁶ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[12:13]  ⁴⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁴⁸ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[12:16]  ⁴⁹ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁵⁰ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁵¹ tn Or “yielded a plentiful harvest.”

[13:8]  ⁵² tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁵³ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:12]  ⁵⁴ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁵⁵ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ⁵⁶ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ⁵⁷ tn Or “released.”

[13:12]  ⁵⁸ tn Or “sickness.”

[13:18]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ⁶⁰ tn Grk “said,” but what follows is a question.

[13:18]  ⁶¹ 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.

[13:18]  ⁶² sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ⁶³ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:22]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ⁶⁶ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ⁶⁷ tn Or “cities.”

[13:22]  ⁶⁸ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:1]  ⁷⁰ sn See the note on tax collectors in 3:12.

[15:1]  ⁷¹ tn Grk “were drawing near.”

[16:14]  ⁷² sn See the note on Pharisees in 5:17.

[16:14]  ⁷³ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[17:12]  ⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁷⁵ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁷⁶ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ⁷⁷ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:16]  ⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁷⁹ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁸⁰ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁸¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁸² sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[18:9]  ⁸³ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁸⁴ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:27]  ⁸⁵ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ⁸⁶ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[18:35]  ⁸⁷ tn Grk “Now 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.

[18:35]  ⁸⁸ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ⁸⁹ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ⁹⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:4]  ⁹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ⁹² sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ⁹³ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁹⁵ sn See the note on Pharisees in 5:17.

[19:39]  ⁹⁶ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ⁹⁷ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ⁹⁸ tn Grk “these.”

[19:40]  ⁹⁹ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[19:48]  ¹⁰⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹⁰¹ tn Grk “they did not find the thing that they might do.”

[19:48]  ¹⁰² sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[20:27]  ¹⁰³ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

[20:27]  ¹⁰⁴ sn This remark is best regarded as a parenthetical note by the author.

[20:41]  ¹⁰⁵ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ¹⁰⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ¹⁰⁷ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[21:10]  ¹⁰⁸ tn For the translation “rise up in arms” see L&N 55.2.

[21:29]  ¹⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ¹¹⁰ tn Grk “all the trees.”

[22:6]  ¹¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ¹¹² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ¹¹³ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ¹¹⁴ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:8]  ¹¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ¹¹⁶ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ¹¹⁷ tn Grk “for us, so that we may eat.”

[22:15]  ¹¹⁸ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[22:17]  ¹¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ¹²⁰ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[22:67]  ¹²¹ tn This is a first class condition in the Greek text.

[22:67]  ¹²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ¹²³ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹²⁴ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[23:23]  ¹²⁵ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:27]  ¹²⁶ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ¹²⁷ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

[24:28]  ¹²⁸ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.