Luke 24:17

24:17 Then ¹  he said to them, “What are these matters ²  you are discussing so intently ³  as you walk along?” And they stood still, looking sad.

Luke 6:13

6:13 When ⁴  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁵ 

Luke 22:50

22:50 Then ⁶  one of them ⁷  struck the high priest’s slave, ⁸  cutting off his right ear.

Luke 6:4

6:4 how he entered the house of God, took ⁹  and ate the sacred bread, ¹⁰  which is not lawful ¹¹  for any to eat but the priests alone, and ¹²  gave it to his companions?” ¹³ 

Luke 11:27

11:27 As ¹⁴  he said these things, a woman in the crowd spoke out ¹⁵  to him, “Blessed is the womb ¹⁶  that bore you and the breasts at which you nursed!” ¹⁷ 

Luke 12:3

12:3 So then ¹⁸  whatever you have said in the dark will be heard in the light, and what you have whispered ¹⁹  in private rooms ²⁰  will be proclaimed from the housetops. ²¹ 

Luke 12:37

12:37 Blessed are those slaves ²²  whom their master finds alert ²³  when he returns! I tell you the truth, ²⁴  he will dress himself to serve, ²⁵  have them take their place at the table, ²⁶  and will come ²⁷  and wait on them! ²⁸ 

Luke 13:4

13:4 Or those eighteen who were killed ²⁹  when the tower in Siloam fell on them, ³⁰  do you think they were worse offenders than all the others who live in Jerusalem? ³¹ 

Luke 24:44

Jesus’ Final Commission

24:44 Then ³²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ³³  in the law of Moses and the prophets and the psalms ³⁴  must be fulfilled.”

[24:17]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ² 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]  ³ 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).

[6:13]  ⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ⁵ 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).

[22:50]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ⁸ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ⁹ tn See the note on the word “slave” in 7:2.

[6:4]  ¹⁰ tn Grk “and took.”

[6:4]  ¹¹ tn Grk “the bread of presentation.”

[6:4]  ¹² sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ¹³ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹⁴ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[11:27]  ¹³ tn Grk “And it happened that as.” 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 δέ (de) has not been translated.

[11:27]  ¹⁴ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹⁵ tn For this term see L&N 8.69.

[11:27]  ¹⁶ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[12:3]  ¹⁶ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ¹⁷ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ¹⁸ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ¹⁹ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[12:37]  ¹⁹ tn See the note on the word “slave” in 7:2.

[12:37]  ²⁰ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ²² tn See v. 35 (same verb).

[12:37]  ²³ tn Grk “have them recline 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.

[12:37]  ²⁴ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ²⁵ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[13:4]  ²² tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ²³ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:44]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁶ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²⁷ 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.