Lukas 1:6

1:6 They ¹  were both righteous in the sight of God, following ²  all the commandments and ordinances of the Lord blamelessly. ³ 

Lukas 14:27

14:27 Whoever does not carry his own cross ⁴  and follow ⁵  me cannot be my disciple.

Lukas 17:16

17:16 He ⁶  fell with his face to the ground ⁷  at Jesus’ feet and thanked him. ⁸  (Now ⁹  he was a Samaritan.) ¹⁰ 

Lukas 20:27

Marriage and the Resurrection

20:27 Now some Sadducees ¹¹  (who contend that there is no resurrection) ¹²  came to him.

Lukas 23:23

23:23 But they were insistent, ¹³  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 ¹⁴  who were mourning ¹⁵  and wailing for him.

Lukas 24:47

24:47 and repentance ¹⁶  for the forgiveness of sins would be proclaimed ¹⁷  in his name to all nations, ¹⁸  beginning from Jerusalem. ¹⁹ 

Lukas 24:50

Jesus’ Departure

24:50 Then ²⁰  Jesus ²¹  led them out as far as Bethany, ²²  and lifting up his hands, he blessed them.

[1:6]  ¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ² tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ³ tn The predicate adjective has the effect of an adverb here (BDF §243).

[14:27]  ⁴ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ⁵ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[17:16]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁷ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁸ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹⁰ 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).

[20:27]  ¹¹ 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]  ¹² sn This remark is best regarded as a parenthetical note by the author.

[23:23]  ¹³ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:27]  ¹⁴ 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]  ¹⁵ 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.

[24:47]  ¹⁶ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁷ tn Or “preached,” “announced.”

[24:47]  ¹⁸ 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]  ¹⁹ 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.

[24:50]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ²² sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.