Lukas 1:12

1:12 And Zechariah, visibly shaken when he saw the angel, ¹  was seized with fear. ² 

Lukas 1:40

1:40 and entered Zechariah’s house and greeted Elizabeth.

Lukas 3:24-25

3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,

Lukas 3:27-32

3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, ³  the son of Shealtiel, ⁴  the son of Neri, ⁵  3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, ⁶  the son of David, ⁷  3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, ⁸  the son of Nahshon,

Lukas 3:34-37

3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, ⁹  the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, ¹⁰  the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, ¹¹  the son of Kenan, ¹² 

Lukas 4:19

4:19 to proclaim the year ¹³  of the Lord’s favor.” ¹⁴ 

Lukas 6:16

6:16 Judas the son of James, and Judas Iscariot, ¹⁵  who became a traitor.

Lukas 11:35

11:35 Therefore see to it ¹⁶  that the light in you ¹⁷  is not darkness.

Lukas 17:36

17:36 [[EMPTY]] ¹⁸ 

Lukas 19:10

19:10 For the Son of Man came ¹⁹  to seek and to save the lost.”

Lukas 23:52

23:52 He went to Pilate and asked for the body ²⁰  of Jesus.

[1:12]  ¹ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ² tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[3:27]  ³ sn On Zerubbabel see Ezra 2:2.

[3:27]  ⁴ sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).

[3:27]  ⁵ sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.

[3:31]  ⁶ sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.

[3:31]  ⁷ sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.

[3:32]  ⁸ tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [Ë^1,13] 33 Ï latt sy^p,h bo) have Σαλμών (Salmwn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).

[3:34]  ⁹ sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.

[3:36]  ¹⁰ tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, Ì^75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ˹ 33 (Καϊνάμ), A Θ Ψ 0102 ˹³ Ï (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.

[3:37]  ¹¹ sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).

[3:37]  ¹² sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).

[4:19]  ¹³ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ¹⁴ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[6:16]  ¹⁵ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[11:35]  ¹⁶ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ¹⁷ sn Here you is a singular pronoun, individualizing the application.

[17:36]  ¹⁸ tc Several mss (D ˹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[19:10]  ¹⁹ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[23:52]  ²⁰ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).