Lukas 2:27

2:27 So ¹  Simeon, ²  directed by the Spirit, ³  came into the temple courts, ⁴  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁵ 

Lukas 4:36

4:36 They ⁶  were all amazed and began to say ⁷  to one another, “What’s happening here? ⁸  For with authority and power ⁹  he commands the unclean spirits, and they come out!”

Lukas 4:42

4:42 The next morning ¹⁰  Jesus ¹¹  departed and went to a deserted place. Yet ¹²  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 5:18

5:18 Just then ¹³  some men showed up, carrying a paralyzed man ¹⁴  on a stretcher. ¹⁵  They ¹⁶  were trying to bring him in and place him before Jesus. ¹⁷ 

Lukas 5:24

5:24 But so that you may know ¹⁸  that the Son of Man ¹⁹  has authority on earth to forgive sins” – he said to the paralyzed man ²⁰  – “I tell you, stand up, take your stretcher ²¹  and go home.” ²² 

Lukas 5:27

The Call of Levi; Eating with Sinners

5:27 After ²³  this, Jesus ²⁴  went out and saw a tax collector ²⁵  named Levi ²⁶  sitting at the tax booth. ²⁷  “Follow me,” ²⁸  he said to him.

Lukas 6:10

6:10 After ²⁹  looking around ³⁰  at them all, he said to the man, ³¹  “Stretch out your hand.” The man ³²  did so, and his hand was restored. ³³ 

Lukas 6:13

6:13 When ³⁴  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ³⁵ 

Lukas 7:16

7:16 Fear ³⁶  seized them all, and they began to glorify ³⁷  God, saying, “A great prophet ³⁸  has appeared ³⁹  among us!” and “God has come to help ⁴⁰  his people!”

Lukas 7:41

7:41 “A certain creditor ⁴¹  had two debtors; one owed him ⁴²  five hundred silver coins, ⁴³  and the other fifty.

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁴⁴  from one town after another, ⁴⁵  he spoke to them ⁴⁶  in a parable:

Lukas 8:41

8:41 Then ⁴⁷  a man named Jairus, who was a ruler ⁴⁸  of the synagogue, ⁴⁹  came up. Falling ⁵⁰  at Jesus’ feet, he pleaded ⁵¹  with him to come to his house,

Lukas 9:14

9:14 (Now about five thousand men ⁵²  were there.) ⁵³  Then ⁵⁴  he said to his disciples, “Have ⁵⁵  them sit down in groups of about fifty each.”

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ⁵⁶  but as they became fully awake, ⁵⁷  they saw his glory and the two men standing with him.

Lukas 9:41

9:41 Jesus answered, ⁵⁸  “You ⁵⁹  unbelieving ⁶⁰  and perverse generation! How much longer ⁶¹  must I be with you and endure ⁶²  you? ⁶³  Bring your son here.”

Lukas 9:49

On the Right Side

9:49 John answered, ⁶⁴  “Master, we saw someone casting out demons in your name, and we tried to stop ⁶⁵  him because he is not a disciple ⁶⁶  along with us.”

Lukas 9:59

9:59 Jesus ⁶⁷  said to another, “Follow me.” But he replied, ⁶⁸  “Lord, first let me go and bury my father.”

Lukas 10:17

10:17 Then ⁶⁹  the seventy-two ⁷⁰  returned with joy, saying, “Lord, even the demons submit to ⁷¹  us in your name!” ⁷² 

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ⁷³  was coming, he would not have let ⁷⁴  his house be broken into.

Lukas 13:15

13:15 Then the Lord answered him, ⁷⁵  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁷⁶  and lead it to water? ⁷⁷ 

Lukas 14:5

14:5 Then ⁷⁸  he said to them, “Which of you, if you have a son ⁷⁹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 14:7-8

On Seeking Seats of Honor

14:7 Then ⁸⁰  when Jesus ⁸¹  noticed how the guests ⁸²  chose the places of honor, ⁸³  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ⁸⁴  do not take ⁸⁵  the place of honor, because a person more distinguished than you may have been invited by your host. ⁸⁶ 

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁸⁷  so that when it runs out you will be welcomed ⁸⁸  into the eternal homes. ⁸⁹ 

Lukas 17:22

The Coming of the Son of Man

17:22 Then ⁹⁰  he said to the disciples, “The days are coming when you will desire to see one of the days ⁹¹  of the Son of Man, and you will not see it.

Lukas 17:24

17:24 For just like the lightning flashes ⁹²  and lights up the sky from one side to the other, so will the Son of Man be in his day. ⁹³ 

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ⁹⁴  and said to him, “Zacchaeus, come down quickly, ⁹⁵  because I must ⁹⁶  stay at your house today.” ⁹⁷ 

Lukas 19:29

19:29 Now ⁹⁸  when he approached Bethphage ⁹⁹  and Bethany, at the place called the Mount of Olives, ¹⁰⁰  he sent two of the disciples,

Lukas 19:37

19:37 As he approached the road leading down from ¹⁰¹  the Mount of Olives, ¹⁰²  the whole crowd of his ¹⁰³  disciples began to rejoice ¹⁰⁴  and praise ¹⁰⁵  God with a loud voice for all the mighty works ¹⁰⁶  they had seen: ¹⁰⁷ 

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ¹⁰⁸  they watched him carefully and sent spies who pretended to be sincere. ¹⁰⁹  They wanted to take advantage of what he might say ¹¹⁰  so that they could deliver him up to the authority and jurisdiction ¹¹¹  of the governor.

Lukas 21:8

21:8 He ¹¹²  said, “Watch out ¹¹³  that you are not misled. For many will come in my name, saying, ‘I am he,’ ¹¹⁴  and, ‘The time is near.’ Do not follow them!

Lukas 22:10-11

22:10 He said to them, “Listen, ¹¹⁵  when you have entered the city, a man carrying a jar of water ¹¹⁶  will meet you. ¹¹⁷  Follow him into the house that he enters, 22:11 and tell the owner of the house, ¹¹⁸  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 22:52

22:52 Then ¹¹⁹  Jesus said to the chief priests, the officers of the temple guard, ¹²⁰  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹²¹ 

Lukas 22:67

22:67 and said, “If ¹²²  you are the Christ, ¹²³  tell us.” But he said to them, “If ¹²⁴  I tell you, you will not ¹²⁵  believe,

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ¹²⁶  Then ¹²⁷  they threw dice ¹²⁸  to divide his clothes. ¹²⁹ 

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ¹³⁰  And after he said this he breathed his last.

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ¹³¹  “Are you the only visitor to Jerusalem who doesn’t know ¹³²  the things that have happened there ¹³³  in these days?”

Lukas 24:29

24:29 but they urged him, ¹³⁴  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹³⁵  he went in to stay with them.

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ¹³⁶  would suffer ¹³⁷  and would rise from the dead on the third day,

[2:27]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[4:36]  ⁶ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁸ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ⁹ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:42]  ¹⁰ tn Grk “When it became day.”

[4:42]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ¹² tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[5:18]  ¹³ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ¹⁴ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ¹⁵ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ¹⁶ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:24]  ¹⁸ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ¹⁹ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ²⁰ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ²¹ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ²² tn Grk “to your house.”

[5:27]  ²³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ²⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ²⁵ sn See the note on tax collectors in 3:12.

[5:27]  ²⁶ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ²⁷ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ²⁸ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[6:10]  ²⁹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ³⁰ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ³¹ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ³² tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ³³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:13]  ³⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ³⁵ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[7:16]  ³⁶ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ³⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ³⁸ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ³⁹ tn Grk “arisen.”

[7:16]  ⁴⁰ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:41]  ⁴¹ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ⁴² tn The word “him” is not in the Greek text, but is implied.

[7:41]  ⁴³ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[8:4]  ⁴⁴ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁴⁵ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁴⁶ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:41]  ⁴⁷ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ⁴⁸ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ⁴⁹ sn See the note on synagogues in 4:15.

[8:41]  ⁵⁰ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ⁵¹ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[9:14]  ⁵² tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ⁵³ sn This is a parenthetical note by the author.

[9:14]  ⁵⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ⁵⁵ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[9:32]  ⁵⁶ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁵⁷ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:41]  ⁵⁸ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ⁵⁹ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ⁶⁰ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ⁶¹ tn Grk “how long.”

[9:41]  ⁶² tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ⁶³ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:49]  ⁶⁴ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁶⁵ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁶⁶ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:59]  ⁶⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ⁶⁸ tn Grk “said.”

[10:17]  ⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁷⁰ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁷¹ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁷² tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[12:39]  ⁷³ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ⁷⁴ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[13:15]  ⁷⁵ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁷⁶ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁷⁷ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[14:5]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ⁷⁹ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:7]  ⁸⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ⁸² tn Grk “those who were invited.”

[14:7]  ⁸³ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ⁸⁴ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ⁸⁵ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ⁸⁶ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[16:9]  ⁸⁷ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁸⁸ sn The passive refers to the welcome of heaven.

[16:9]  ⁸⁹ tn Grk “eternal tents” (as dwelling places).

[17:22]  ⁹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ⁹¹ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[17:24]  ⁹² sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ⁹³ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[19:5]  ⁹⁴ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁹⁵ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁹⁶ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁹⁷ sn On today here and in v. 9, see the note on today in 2:11.

[19:29]  ⁹⁸ tn Grk “And it happened that when.” 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 been translated as “now” to indicate the transition to a new topic.

[19:29]  ⁹⁹ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ¹⁰⁰ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[19:37]  ¹⁰¹ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹⁰² sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁰³ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁰⁴ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹⁰⁵ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹⁰⁶ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹⁰⁷ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:20]  ¹⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ¹⁰⁹ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ¹¹⁰ tn Grk “so that they might catch him in some word.”

[20:20]  ¹¹¹ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[21:8]  ¹¹² tn Here δέ (de) has not been translated.

[21:8]  ¹¹³ tn Or “Be on guard.”

[21:8]  ¹¹⁴ tn That is, “I am the Messiah.”

[22:10]  ¹¹⁵ tn Grk “behold.”

[22:10]  ¹¹⁶ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ¹¹⁷ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[22:11]  ¹¹⁸ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[22:52]  ¹¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹²⁰ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ¹²¹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:67]  ¹²² tn This is a first class condition in the Greek text.

[22:67]  ¹²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ¹²⁴ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹²⁵ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[23:34]  ¹²⁶ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ¹²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ¹²⁸ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ¹²⁹ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:46]  ¹³⁰ 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.

[24:18]  ¹³¹ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹³² sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ¹³³ tn Grk “in it” (referring to the city of Jerusalem).

[24:29]  ¹³⁴ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹³⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:46]  ¹³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹³⁷ 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.