Luke 15:2

15:2 But ¹  the Pharisees ²  and the experts in the law ³  were complaining, ⁴  “This man welcomes ⁵  sinners and eats with them.”

Luke 2:38

2:38 At that moment, ⁶  she came up to them ⁷  and began to give thanks to God and to speak ⁸  about the child ⁹  to all who were waiting for the redemption of Jerusalem. ¹⁰ 

Luke 12:36

12:36 be like people ¹¹  waiting for their master to come back from the wedding celebration, ¹²  so that when he comes and knocks they can immediately open the door for him.

Luke 23:51

23:51 (He ¹³  had not consented ¹⁴  to their plan and action.) He ¹⁵  was from the Judean town ¹⁶  of Arimathea, and was looking forward to ¹⁷  the kingdom of God. ¹⁸ 

Luke 2:25

The Prophecy of Simeon

2:25 Now ¹⁹  there was a man in Jerusalem ²⁰  named Simeon who was righteous ²¹  and devout, looking for the restoration ²²  of Israel, and the Holy Spirit ²³  was upon him.

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² sn See the note on Pharisees in 5:17.

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

⁴ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

⁵ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

⁶ tn Grk “at that very hour.”

⁷ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

⁸ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

⁹ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

¹⁰ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

¹¹ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

¹² sn An ancient wedding celebration could last for days (Tob 11:18).

¹⁶ 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.

¹⁷ 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.

¹⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

¹⁹ 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.”

²⁰ tn Or “waiting for.”

²¹ 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.

²¹ 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).

²² map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

²³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

²⁴ tn Or “deliverance,” “consolation.”

²⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.