Lukas 4:18-21

4:18 “The Spirit of the Lord is upon me,

because he has anointed ¹  me to proclaim good news ²  to the poor. ³ 

He has sent me ⁴  to proclaim release ⁵  to the captives

and the regaining of sight ⁶  to the blind,

to set free ⁷  those who are oppressed, ⁸ 

4:19 to proclaim the year ⁹  of the Lord’s favor.” ¹⁰ 

4:20 Then ¹¹  he rolled up ¹²  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ¹³  him. 4:21 Then ¹⁴  he began to tell them, “Today ¹⁵  this scripture has been fulfilled even as you heard it being read.” ¹⁶ 

Lukas 4:43

4:43 But Jesus ¹⁷  said to them, “I must ¹⁸  proclaim the good news of the kingdom ¹⁹  of God to the other towns ²⁰  too, for that is what I was sent ²¹  to do.” ²² 

Lukas 5:8-10

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ²³  for I am a sinful man!” ²⁴  5:9 For ²⁵  Peter ²⁶  and all who were with him were astonished ²⁷  at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ²⁸  Then ²⁹  Jesus said to Simon, “Do not be afraid; from now on ³⁰  you will be catching people.” ³¹ 

Lukas 5:31-32

5:31 Jesus ³²  answered them, “Those who are well don’t need a physician, but those who are sick do. ³³  5:32 I have not come ³⁴  to call the righteous, but sinners to repentance.” ³⁵ 

Lukas 7:47-50

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ³⁶  but the one who is forgiven little loves little.” 7:48 Then ³⁷  Jesus ³⁸  said to her, “Your sins are forgiven.” ³⁹  7:49 But ⁴⁰  those who were at the table ⁴¹  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ⁴²  said to the woman, “Your faith ⁴³  has saved you; ⁴⁴  go in peace.”

Lukas 8:28

8:28 When he saw ⁴⁵  Jesus, he cried out, fell ⁴⁶  down before him, and shouted with a loud voice, “Leave me alone, ⁴⁷  Jesus, Son of the Most High ⁴⁸  God! I beg you, do not torment ⁴⁹  me!”

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ⁵⁰  Jesus ⁵¹  called ⁵²  the twelve ⁵³  together, he gave them power and authority over all demons and to cure ⁵⁴  diseases,

Lukas 9:18-20

Peter’s Confession

9:18 Once ⁵⁵  when Jesus ⁵⁶  was praying ⁵⁷  by himself, and his disciples were nearby, he asked them, ⁵⁸  “Who do the crowds say that I am?” ⁵⁹  9:19 They ⁶⁰  answered, ⁶¹  “John the Baptist; others say Elijah; ⁶²  and still others that one of the prophets of long ago has risen.” ⁶³  9:20 Then ⁶⁴  he said to them, “But who do you say that I am?” Peter ⁶⁵  answered, ⁶⁶  “The Christ ⁶⁷  of God.”

Lukas 21:27

21:27 Then ⁶⁸  they will see the Son of Man arriving in a cloud ⁶⁹  with power and great glory.

Lukas 21:33

21:33 Heaven and earth will pass away, but my words will never pass away. ⁷⁰ 

Lukas 22:69-70

22:69 But from now on ⁷¹  the Son of Man will be seated at the right hand ⁷²  of the power ⁷³  of God.” 22:70 So ⁷⁴  they all said, “Are you the Son of God, ⁷⁵  then?” He answered ⁷⁶  them, “You say ⁷⁷  that I am.”

Lukas 23:43

23:43 And Jesus ⁷⁸  said to him, “I tell you the truth, ⁷⁹  today ⁸⁰  you will be with me in paradise.” ⁸¹ 

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ⁸²  And after he said this he breathed his last.

Lukas 24:5-6

24:5 The ⁸³  women ⁸⁴  were terribly frightened ⁸⁵  and bowed ⁸⁶  their faces to the ground, but the men said to them, “Why do you look for the living ⁸⁷  among the dead? 24:6 He is not here, but has been raised! ⁸⁸  Remember how he told you, while he was still in Galilee, ⁸⁹ 

Lukas 24:15

24:15 While ⁹⁰  they were talking and debating ⁹¹  these things, ⁹²  Jesus himself approached and began to accompany them

Lukas 24:36-38

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁹³  himself stood among them and said to them, “Peace be with you.” ⁹⁴  24:37 But they were startled and terrified, thinking ⁹⁵  they saw a ghost. ⁹⁶  24:38 Then ⁹⁷  he said to them, “Why are you frightened, ⁹⁸  and why do doubts ⁹⁹  arise in your hearts?

Lukas 24:45-53

24:45 Then he opened their minds so they could understand the scriptures, ¹⁰⁰  24:46 and said to them, “Thus it stands written that the Christ ¹⁰¹  would suffer ¹⁰²  and would rise from the dead on the third day, 24:47 and repentance ¹⁰³  for the forgiveness of sins would be proclaimed ¹⁰⁴  in his name to all nations, ¹⁰⁵  beginning from Jerusalem. ¹⁰⁶  24:48 You are witnesses ¹⁰⁷  of these things. 24:49 And look, I am sending you ¹⁰⁸  what my Father promised. ¹⁰⁹  But stay in the city ¹¹⁰  until you have been clothed with power ¹¹¹  from on high.”

Jesus’ Departure

24:50 Then ¹¹²  Jesus ¹¹³  led them out as far as Bethany, ¹¹⁴  and lifting up his hands, he blessed them. 24:51 Now ¹¹⁵  during the blessing ¹¹⁶  he departed ¹¹⁷  and was taken up into heaven. ¹¹⁸  24:52 So ¹¹⁹  they worshiped ¹²⁰  him and returned to Jerusalem with great joy, ¹²¹  24:53 and were continually in the temple courts ¹²²  blessing ¹²³  God. ¹²⁴ 

[4:18]  ¹ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ² tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ³ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁴ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁵ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁶ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁷ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁸ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:19]  ⁹ 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]  ¹⁰ 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.

[4:20]  ¹¹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ¹² tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ¹³ tn Or “gazing at,” “staring at.”

[4:21]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ¹⁵ sn See the note on today in 2:11.

[4:21]  ¹⁶ tn Grk “in your hearing.”

[4:43]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ¹⁸ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ¹⁹ 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]  ²⁰ tn Or “cities.”

[4:43]  ²¹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ²² tn Grk “because for this purpose I was sent.”

[5:8]  ²³ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ²⁴ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:9]  ²⁵ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ²⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ²⁷ sn In the Greek text, this term is in an emphatic position.

[5:10]  ²⁸ tn Or “business associates.”

[5:10]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ³⁰ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ³¹ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[5:31]  ³² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ³³ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:32]  ³⁴ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ³⁵ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[7:47]  ³⁶ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[7:48]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ³⁹ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ⁴⁰ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁴¹ tn Grk “were reclining at table.”

[7:50]  ⁴² tn Here δέ (de) has not been translated.

[7:50]  ⁴³ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁴⁴ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:28]  ⁴⁵ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁴⁶ tn Grk “and fell,” 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.

[8:28]  ⁴⁷ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ⁴⁸ sn On the title Most High see Luke 1:35.

[8:28]  ⁴⁹ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[9:1]  ⁵⁰ tn Here δέ (de) has not been translated.

[9:1]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁵² 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]  ⁵³ 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]  ⁵⁴ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:18]  ⁵⁵ tn Grk “And it happened that.” 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 not been translated because of differences between Greek and English style.

[9:18]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ⁵⁷ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ⁵⁸ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ⁵⁹ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:19]  ⁶⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ⁶¹ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ⁶² sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ⁶³ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[9:20]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ⁶⁵ tn Here δέ (de) has not been translated.

[9:20]  ⁶⁶ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[21:27]  ⁶⁸ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ⁶⁹ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[21:33]  ⁷⁰ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[22:69]  ⁷¹ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ⁷² sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ⁷³ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[22:70]  ⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ⁷⁵ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ⁷⁶ tn Grk “He said to them.”

[22:70]  ⁷⁷ 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.”

[23:43]  ⁷⁸ tn Grk “he.”

[23:43]  ⁷⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ⁸⁰ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ⁸¹ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[23:46]  ⁸² 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.

[24:5]  ⁸³ tn Here δέ (de) has not been translated.

[24:5]  ⁸⁴ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ⁸⁵ tn Or “They were extremely afraid.”

[24:5]  ⁸⁶ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ⁸⁷ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:6]  ⁸⁸ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ⁸⁹ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:15]  ⁹⁰ tn Grk “And it happened that while.” 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 not been translated because of differences between Greek and English style.

[24:15]  ⁹¹ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ⁹² tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:36]  ⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁹⁴ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:37]  ⁹⁵ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ⁹⁶ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.

[24:38]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ⁹⁸ tn Or “disturbed,” “troubled.”

[24:38]  ⁹⁹ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[24:45]  ¹⁰⁰ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[24:46]  ¹⁰¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹⁰² 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.

[24:47]  ¹⁰³ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁰⁴ tn Or “preached,” “announced.”

[24:47]  ¹⁰⁵ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹⁰⁶ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:48]  ¹⁰⁷ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ¹⁰⁸ tn Grk “sending on you.”

[24:49]  ¹⁰⁹ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ¹¹⁰ sn The city refers to Jerusalem.

[24:49]  ¹¹¹ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

[24:50]  ¹¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ¹¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ¹¹⁴ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ¹¹⁵ tn Grk “And it happened that while.” 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.

[24:51]  ¹¹⁶ tn Grk “while he blessed them.”

[24:51]  ¹¹⁷ tn Grk “he departed from them.”

[24:51]  ¹¹⁸ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.

[24:52]  ¹¹⁹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

[24:52]  ¹²⁰ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ¹²¹ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:53]  ¹²² tn Grk “in the temple.”

[24:53]  sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

[24:53]  ¹²³ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ¹²⁴ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.