[22:1]  ¹ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[22:2]  ² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ⁴ tn Grk “were seeking how.”

[22:2]  ⁵ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ⁷ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[22:3]  ⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁹ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ¹⁰ tn Grk “Iscariot, being of the number of the twelve.”

[22:4]  ¹¹ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

[22:4]  ¹² tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ¹⁴ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[22:5]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ¹⁶ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[22:5]  ¹⁷ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[22:6]  ¹⁸ 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]  ¹⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ²⁰ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ²¹ tn Grk “apart from the crowd.”

[22:7]  ²² tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ²³ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[22:8]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ²⁵ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ²⁶ tn Grk “for us, so that we may eat.”

[22:9]  ²⁷ tn Here δέ (de) has not been translated.

[22:9]  ²⁸ tn In the Greek text this a deliberative subjunctive.

[22:10]  ²⁹ tn Grk “behold.”

[22:10]  ³⁰ 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]  ³¹ 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]  ³² 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).

[22:13]  ³³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ³⁴ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:13]  ³⁵ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[22:14]  ³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ³⁸ tn Grk “reclined at table,” as 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.

[22:14]  ³⁹ tn Grk “the apostles with him.”

[22:15]  ⁴⁰ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[22:16]  ⁴¹ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ⁴² sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ⁴³ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:17]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ⁴⁵ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[22:18]  ⁴⁶ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ⁴⁷ sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

[22:19]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁴⁹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁵⁰ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[22:20]  ⁵¹ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ⁵² tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ⁵³ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:21]  ⁵⁴ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ⁵⁵ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[22:22]  ⁵⁶ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:23]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:24]  ⁵⁸ tn Or “happened.”

[22:24]  ⁵⁹ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ⁶⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ⁶² sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:26]  ⁶³ tn Grk “But you are not thus.”

[22:26]  ⁶⁴ tn Or “the ruler.”

[22:26]  ⁶⁵ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:27]  ⁶⁶ tn Grk “who reclines at table,” as 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.

[22:27]  ⁶⁷ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁶⁸ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[22:28]  ⁶⁹ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ⁷⁰ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ⁷¹ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ⁷² tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[22:30]  ⁷³ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ⁷⁴ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:31]  ⁷⁵ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ⁷⁶ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ⁷⁷ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ⁷⁸ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:32]  ⁷⁹ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ⁸⁰ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ⁸¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ⁸² tn Or “turned around.”

[22:32]  ⁸³ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[22:33]  ⁸⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ⁸⁵ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[22:34]  ⁸⁶ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ⁸⁷ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ⁸⁸ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:35]  ⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ⁹¹ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ⁹² tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ⁹³ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ⁹⁴ tn Grk “said.”

[22:36]  ⁹⁵ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ⁹⁶ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:37]  ⁹⁷ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁹⁸ tn Or “with the lawless.”

[22:37]  ⁹⁹ tn Grk “is having its fulfillment.”

[22:38]  ¹⁰⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ¹⁰¹ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ¹⁰² sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:39]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ¹⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ¹⁰⁵ tn Grk “went.”

[22:39]  ¹⁰⁶ sn See the note on the Mount of Olives in Luke 19:29.

[22:40]  ¹⁰⁷ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ¹⁰⁸ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:42]  ¹⁰⁹ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ¹¹⁰ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ¹¹¹ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ¹¹² tn Grk “And being in anguish.”

[22:44]  ¹¹³ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:45]  ¹¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ¹¹⁵ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[22:46]  ¹¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ¹¹⁷ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[22:47]  ¹¹⁸ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ¹¹⁹ tn Grk “drew near.”

[22:47]  ¹²⁰ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:48]  ¹²¹ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

[22:49]  ¹²² tn Here δέ (de) has not been translated.

[22:49]  ¹²³ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹²⁴ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[22:50]  ¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ¹²⁶ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ¹²⁷ tn See the note on the word “slave” in 7:2.

[22:51]  ¹²⁸ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ¹²⁹ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ¹³⁰ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[22:52]  ¹³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹³² 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]  ¹³³ 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).

[22:53]  ¹³⁴ tn Grk “in the temple.”

[22:53]  ¹³⁵ tn Grk “lay hands on me.”

[22:53]  ¹³⁶ tn Or “your time.”

[22:53]  ¹³⁷ tn Or “authority,” “domain.”

[22:54]  ¹³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ¹³⁹ tn Or “seized” (L&N 37.109).

[22:54]  ¹⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ¹⁴¹ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[22:56]  ¹⁴² tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:57]  ¹⁴³ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ¹⁴⁴ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[22:57]  ¹⁴⁵ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[22:58]  ¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ¹⁴⁷ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ¹⁴⁸ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:59]  ¹⁴⁹ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ¹⁵⁰ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[22:60]  ¹⁵¹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ¹⁵² tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[22:61]  ¹⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ¹⁵⁴ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

[22:62]  ¹⁵⁵ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[22:63]  ¹⁵⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ¹⁵⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ¹⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ¹⁵⁹ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ¹⁶⁰ tn Grk “Who is the one who hit you?”

[22:65]  ¹⁶¹ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[22:66]  ¹⁶² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ¹⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ¹⁶⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ¹⁶⁵ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[22:67]  ¹⁶⁶ tn This is a first class condition in the Greek text.

[22:67]  ¹⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ¹⁶⁸ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹⁶⁹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:68]  ¹⁷⁰ tn This is also a third class condition in the Greek text.

[22:68]  ¹⁷¹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:69]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ¹⁷⁶ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ¹⁷⁷ tn Grk “He said to them.”

[22:70]  ¹⁷⁸ 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.”

[22:71]  ¹⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ¹⁸⁰ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ¹⁸¹ tn Grk “from his own mouth” (an idiom).

[23:1]  ¹⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ¹⁸³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ¹⁸⁴ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[23:2]  ¹⁸⁵ tn Here δέ (de) has not been translated.

[23:2]  ¹⁸⁶ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ¹⁸⁷ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ¹⁸⁸ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ¹⁸⁹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ¹⁹⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ¹⁹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:3]  ¹⁹² tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ¹⁹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ¹⁹⁴ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ¹⁹⁵ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:4]  ¹⁹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹⁹⁷ tn Grk “find no cause.”

[23:5]  ¹⁹⁸ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ¹⁹⁹ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ²⁰⁰ tn Grk “beginning from Galilee until here.”

[23:7]  ²⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ²⁰² sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ²⁰³ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ²⁰⁴ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:8]  ²⁰⁵ tn Here δέ (de) has not been translated.

[23:8]  ²⁰⁶ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ²⁰⁷ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[23:9]  ²⁰⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ²⁰⁹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ²¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[23:10]  ²¹¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ²¹² sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:11]  ²¹³ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ²¹⁴ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ²¹⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:12]  ²¹⁶ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ²¹⁷ tn Grk “at enmity with each other.”

[23:13]  ²¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ²¹⁹ tn Grk “and the,” 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.

[23:14]  ²²⁰ tn This term also appears in v. 2.

[23:14]  ²²¹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²²² tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ²²³ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ²²⁴ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:16]  ²²⁵ tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.

[23:17]  ²²⁶ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[23:18]  ²²⁷ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ²²⁸ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:19]  ²²⁹ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ²³⁰ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ²³¹ sn This is a parenthetical note by the author.

[23:20]  ²³² sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[23:21]  ²³³ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ²³⁴ tn This double present imperative is emphatic.

[23:22]  ²³⁵ tn Grk “no cause of death I found in him.”

[23:22]  ²³⁶ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²³⁷ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:23]  ²³⁸ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ²³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ²⁴⁰ sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.

[23:24]  ²⁴¹ tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.

[23:25]  ²⁴² tn Or “delivered up.”

[23:25]  ²⁴³ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

[23:26]  ²⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ²⁴⁵ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ²⁴⁶ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ²⁴⁷ tn Grk “they placed the cross on him to carry behind Jesus.”

[23:27]  ²⁴⁸ 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]  ²⁴⁹ 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.

[23:28]  ²⁵⁰ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  ²⁵¹ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[23:29]  ²⁵² tn Grk “For behold.”

[23:29]  ²⁵³ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:30]  ²⁵⁴ sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).

[23:30]  ²⁵⁵ sn An allusion to Hos 10:8 (cf. Rev 6:16).

[23:31]  ²⁵⁶ tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).

[23:31]  ²⁵⁷ sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.

[23:32]  ²⁵⁸ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[23:33]  ²⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ²⁶⁰ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ²⁶¹ sn See the note on crucify in 23:21.

[23:34]  ²⁶² 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]  ²⁶³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ²⁶⁴ 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]  ²⁶⁵ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:35]  ²⁶⁶ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ²⁶⁷ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ²⁶⁸ tn This is a first class condition in the Greek text.

[23:35]  ²⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:36]  ²⁷⁰ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[23:37]  ²⁷¹ tn This is also a first class condition in the Greek text.

[23:38]  ²⁷² sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[23:39]  ²⁷³ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  ²⁷⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:40]  ²⁷⁵ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ²⁷⁶ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ²⁷⁷ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:41]  ²⁷⁸ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:42]  ²⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ²⁸⁰ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ²⁸¹ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ²⁸² tn Grk “he.”

[23:43]  ²⁸³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ²⁸⁴ 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]  ²⁸⁵ 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.

[23:44]  ²⁸⁶ tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ²⁸⁷ tn Grk “the sixth hour.”

[23:44]  ²⁸⁸ tn Grk “until the ninth hour.”

[23:45]  ²⁸⁹ tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì⁷⁵ א B C*^vid L 070 579 2542 pc) as well as several ancient versions. The majority of mss (A C³ [D] W Θ Ψ Ë^1,13 Ï lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.

[23:45]  ²⁹⁰ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[23:46]  ²⁹¹ 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.

[23:47]  ²⁹² sn See the note on the word centurion in 7:2.

[23:47]  ²⁹³ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:48]  ²⁹⁴ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:49]  ²⁹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ²⁹⁶ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[23:50]  ²⁹⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[23:50]  ²⁹⁸ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[23:51]  ²⁹⁹ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ³⁰⁰ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  ³⁰¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ³⁰² tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ³⁰³ tn Or “waiting for.”

[23:51]  ³⁰⁴ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

[23:52]  ³⁰⁵ 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).

[23:53]  ³⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ³⁰⁷ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ³⁰⁸ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ³⁰⁹ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ³¹⁰ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[23:54]  ³¹¹ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[23:54]  ³¹² tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.

[23:55]  ³¹³ tn Here δέ (de) has not been translated.

[23:55]  ³¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:56]  ³¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ³¹⁶ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ³¹⁷ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ³¹⁸ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:1]  ³¹⁹ sn The first day of the week is the day after the Sabbath.

[24:1]  ³²⁰ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ³²¹ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[24:2]  ³²² tn Here δέ (de) has not been translated.

[24:2]  ³²³ sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

[24:3]  ³²⁴ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[24:4]  ³²⁵ 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.

[24:4]  ³²⁶ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ³²⁷ tn Grk “behold.”

[24:4]  ³²⁸ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:5]  ³²⁹ tn Here δέ (de) has not been translated.

[24:5]  ³³⁰ 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]  ³³¹ tn Or “They were extremely afraid.”

[24:5]  ³³² sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ³³³ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:6]  ³³⁴ 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]  ³³⁵ 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.

[24:7]  ³³⁶ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ³³⁷ tn See Luke 9:22, 44; 13:33.

[24:7]  ³³⁸ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ³³⁹ sn See the note on crucify in 23:21.

[24:7]  ³⁴⁰ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ³⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ³⁴² sn On his words see Luke 9:22.

[24:9]  ³⁴³ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:10]  ³⁴⁴ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ³⁴⁵ sn On Joanna see Luke 8:1-3.

[24:11]  ³⁴⁶ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

[24:12]  ³⁴⁷ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ³⁴⁸ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ³⁴⁹ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ³⁵⁰ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ³⁵¹ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ³⁵² tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:13]  ³⁵³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[24:13]  ³⁵⁴ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ³⁵⁵ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ³⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:14]  ³⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ³⁵⁸ 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]  ³⁵⁹ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ³⁶⁰ 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.

[24:16]  ³⁶¹ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ³⁶² tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ³⁶³ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ³⁶⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ³⁶⁵ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ³⁶⁶ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:18]  ³⁶⁷ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ³⁶⁸ 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]  ³⁶⁹ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ³⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ³⁷¹ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ³⁷² sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ³⁷³ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ³⁷⁴ sn See the note on crucify in 23:21.

[24:21]  ³⁷⁵ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ³⁷⁶ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ³⁷⁷ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ³⁷⁸ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ³⁷⁹ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ³⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³⁸¹ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ³⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ³⁸³ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³⁸⁴ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ³⁸⁵ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ³⁸⁶ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ³⁸⁷ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁸⁸ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ³⁸⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ³⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ³⁹¹ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ³⁹² tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:28]  ³⁹³ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:29]  ³⁹⁴ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ³⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ³⁹⁶ 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 not been translated because of differences between Greek and English style.

[24:30]  ³⁹⁷ tn Grk “had reclined at table,” as 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.

[24:30]  ³⁹⁸ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ³⁹⁹ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ⁴⁰⁰ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ⁴⁰¹ tn This pronoun is somewhat emphatic.

[24:31]  ⁴⁰² tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ⁴⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁴⁰⁴ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁴⁰⁵ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁴⁰⁶ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  ⁴⁰⁷ tn Grk “opening” (cf. Acts 17:3).

[24:33]  ⁴⁰⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ⁴⁰⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ⁴¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:34]  ⁴¹¹ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ⁴¹² sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

[24:35]  ⁴¹³ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ⁴¹⁴ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

[24:36]  ⁴¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁴¹⁶ 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]  ⁴¹⁷ 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]  ⁴¹⁸ 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]  ⁴¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ⁴²⁰ tn Or “disturbed,” “troubled.”

[24:38]  ⁴²¹ 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.

[24:39]  ⁴²² tn Grk “that it is I myself.”

[24:39]  ⁴²³ tn See tc note on “ghost” in v. 37.

[24:40]  ⁴²⁴ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[24:41]  ⁴²⁵ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ⁴²⁶ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ⁴²⁷ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

[24:42]  ⁴²⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[24:44]  ⁴²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴³⁰ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴³¹ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:45]  ⁴³² 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]  ⁴³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁴³⁴ 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]  ⁴³⁵ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴³⁶ tn Or “preached,” “announced.”

[24:47]  ⁴³⁷ 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]  ⁴³⁸ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:48]  ⁴³⁹ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ⁴⁴⁰ tn Grk “sending on you.”

[24:49]  ⁴⁴¹ 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]  ⁴⁴² sn The city refers to Jerusalem.

[24:49]  ⁴⁴³ 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]  ⁴⁴⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ⁴⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ⁴⁴⁶ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ⁴⁴⁷ 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]  ⁴⁴⁸ tn Grk “while he blessed them.”

[24:51]  ⁴⁴⁹ tn Grk “he departed from them.”

[24:51]  ⁴⁵⁰ 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.

[24:52]  ⁴⁵¹ 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]  ⁴⁵² tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ⁴⁵³ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:53]  ⁴⁵⁴ tn Grk “in the temple.”

[24:53]  ⁴⁵⁵ 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]  ⁴⁵⁶ 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.