Luke 2:52

2:52 And Jesus increased ¹  in wisdom and in stature, and in favor with God and with people.

Luke 3:29

3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

Luke 17:13

17:13 raised their voices and said, “Jesus, Master, have mercy ²  on us.”

Luke 18:37-38

18:37 They ³  told him, “Jesus the Nazarene is passing by.” 18:38 So ⁴  he called out, ⁵  “Jesus, Son of David, ⁶  have mercy ⁷  on me!”

Luke 18:42

18:42 Jesus ⁸  said to him, “Receive ⁹  your sight; your faith has healed you.” ¹⁰ 

Luke 22:48

22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ¹¹ 

Luke 23:20

23:20 Pilate addressed them once again because he wanted ¹²  to release Jesus.

Luke 23:42

23:42 Then ¹³  he said, “Jesus, remember me ¹⁴  when you come in ¹⁵  your kingdom.”

Luke 23:52

23:52 He went to Pilate and asked for the body ¹⁶  of Jesus.

Luke 24:3

24:3 but when they went in, they did not find the body of the Lord Jesus. ¹⁷ 

[2:52]  ¹ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[17:13]  ² sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

[18:37]  ³ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:38]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ⁵ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ⁶ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38]  ⁷ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[18:42]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ⁶ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ⁷ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[22:48]  ⁶ 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.

[23:20]  ⁷ 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.

[23:42]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁹ 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]  ¹⁰ 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.

[23:52]  ⁹ 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).

[24:3]  ¹⁰ 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.