Lukas 3:2

3:2 during the high priesthood ¹  of Annas and Caiaphas, the word ²  of God came to John the son of Zechariah in the wilderness. ³ 

Lukas 3:15

3:15 While the people were filled with anticipation ⁴  and they all wondered ⁵  whether perhaps John ⁶  could be the Christ, ⁷ 

Lukas 6:14

6:14 Simon ⁸  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ⁹ 

Lukas 9:60

9:60 But Jesus ¹⁰  said to him, “Let the dead bury their own dead, ¹¹  but as for you, go and proclaim the kingdom of God.” ¹² 

Lukas 10:37

10:37 The expert in religious law ¹³  said, “The one who showed mercy ¹⁴  to him.” So ¹⁵  Jesus said to him, “Go and do ¹⁶  the same.”

Lukas 17:16

17:16 He ¹⁷  fell with his face to the ground ¹⁸  at Jesus’ feet and thanked him. ¹⁹  (Now ²⁰  he was a Samaritan.) ²¹ 

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ²²  For all seven had married her.” ²³ 

Lukas 23:51

23:51 (He ²⁴  had not consented ²⁵  to their plan and action.) He ²⁶  was from the Judean town ²⁷  of Arimathea, and was looking forward to ²⁸  the kingdom of God. ²⁹ 

[3:2]  ¹ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ² tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ³ tn Or “desert.”

[3:15]  ⁴ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ⁵ tn Grk “pondered in their hearts.”

[3:15]  ⁶ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[6:14]  ⁸ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ⁹ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[9:60]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ¹¹ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ¹² 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.

[10:37]  ¹³ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹⁴ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹⁶ tn This recalls the verb of the earlier reply in v. 28.

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

[17:16]  ¹⁸ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹⁹ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ²⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ²¹ 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).

[20:33]  ²² sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ²³ tn Grk “For the seven had her as wife.”

[23:51]  ²⁴ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ²⁵ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ²⁷ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ²⁸ tn Or “waiting for.”

[23:51]  ²⁹ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.