Luke 5:35

5:35 But those days are coming, and when the bridegroom is taken from them, ¹  at that time ²  they will fast.”

Luke 7:7

7:7 That is why ³  I did not presume ⁴  to come to you. Instead, say the word, and my servant must be healed. ⁵ 

Luke 7:33

7:33 For John the Baptist has come ⁶  eating no bread and drinking no wine, ⁷  and you say, ‘He has a demon!’ ⁸ 

Luke 12:38

12:38 Even if he comes in the second or third watch of the night ⁹  and finds them alert, ¹⁰  blessed are those slaves! ¹¹ 

Luke 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ¹² 

Luke 12:43

12:43 Blessed is that slave ¹³  whom his master finds at work ¹⁴  when he returns.

Luke 14:27

14:27 Whoever does not carry his own cross ¹⁵  and follow ¹⁶  me cannot be my disciple.

Luke 19:18

19:18 Then ¹⁷  the second one came and said, ‘Sir, your mina has made five minas.’

Luke 19:38

19:38 “Blessed is the king ¹⁸  who comes in the name of the Lord! ¹⁹  Peace in heaven and glory in the highest!”

Luke 21:27

21:27 Then ²⁰  they will see the Son of Man arriving in a cloud ²¹  with power and great glory.

Luke 22:45

22:45 When ²²  he got up from prayer, he came to the disciples and found them sleeping, exhausted ²³  from grief.

Luke 24:1

The Resurrection

24:1 Now on the first day ²⁴  of the week, at early dawn, the women ²⁵  went to the tomb, taking the aromatic spices ²⁶  they had prepared.

[5:35]  ¹ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ² tn Grk “then in those days.”

[7:7]  ³ tn Or “roof; therefore.”

[7:7]  ⁴ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ⁵ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:33]  ⁵ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁶ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁷ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[12:38]  ⁷ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ⁸ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ⁹ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:40]  ⁹ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:43]  ¹¹ tn See the note on the word “slave” in 7:2.

[12:43]  ¹² tn That is, doing his job, doing what he is supposed to be doing.

[14:27]  ¹³ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ¹⁴ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[19:18]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:38]  ¹⁷ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ¹⁸ sn A quotation from Ps 118:26.

[21:27]  ¹⁹ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ²⁰ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[22:45]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ²² 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).

[24:1]  ²³ sn The first day of the week is the day after the Sabbath.

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

[24:1]  ²⁵ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.