Luke 17:5

17:5 The ¹  apostles said to the Lord, “Increase our faith!” ² 

Luke 22:14

The Lord’s Supper

22:14 Now ³  when the hour came, Jesus ⁴  took his place at the table ⁵  and the apostles joined ⁶  him.

Luke 6:13

6:13 When ⁷  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁸ 

Luke 9:10

The Feeding of the Five Thousand

9:10 When ⁹  the apostles returned, ¹⁰  they told Jesus ¹¹  everything they had done. Then ¹²  he took them with him and they withdrew privately to a town ¹³  called Bethsaida. ¹⁴ 

Luke 11:49

11:49 For this reason also the wisdom ¹⁵  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Luke 24:10

24:10 Now it was Mary Magdalene, ¹⁶  Joanna, ¹⁷  Mary the mother of James, and the other women with them who told these things to the apostles.

[17:5]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ² sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[22:14]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ⁵ 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]  ⁶ tn Grk “the apostles with him.”

[6:13]  ⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ⁶ 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).

[9:10]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁸ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹¹ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  ¹² sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[11:49]  ⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[24:10]  ¹¹ 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]  ¹² sn On Joanna see Luke 8:1-3.