Lukas 1:2

1:2 like the accounts ¹  passed on ²  to us by those who were eyewitnesses and servants of the word ³  from the beginning. ⁴ 

Lukas 3:12

3:12 Tax collectors ⁵  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 5:2

5:2 He ⁶  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 5:31

5:31 Jesus ⁷  answered them, “Those who are well don’t need a physician, but those who are sick do. ⁸ 

Lukas 6:26

6:26 “Woe to you ⁹  when all people ¹⁰  speak well of you, for their ancestors ¹¹  did the same things to the false prophets.

Lukas 19:48

19:48 but ¹²  they could not find a way to do it, ¹³  for all the people hung on his words. ¹⁴ 

Lukas 22:6

22:6 So ¹⁵  Judas ¹⁶  agreed and began looking for an opportunity to betray Jesus ¹⁷  when no crowd was present. ¹⁸ 

[1:2]  ¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ² tn Or “delivered.”

[1:2]  ³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[3:12]  ⁵ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[5:2]  ⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ⁸ 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.

[6:26]  ⁹ 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]  ¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[19:48]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹³ tn Grk “they did not find the thing that they might do.”

[19:48]  ¹⁴ 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.

[22:6]  ¹⁵ 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]  ¹⁶ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ¹⁷ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ¹⁸ 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).