1:14 Joy and gladness will come 1 to you, and many will rejoice at 2 his birth, 3
2:10 But the angel said to them, “Do not be afraid! Listen carefully, 4 for I proclaim to you good news 5 that brings great joy to all the people:
10:20 Nevertheless, do not rejoice that 6 the spirits submit to you, but rejoice 7 that your names stand written 8 in heaven.”
13:17 When 9 he said this all his adversaries were humiliated, 10 but 11 the entire crowd was rejoicing at all the wonderful things 12 he was doing. 13
15:5 Then 14 when he has found it, he places it on his shoulders, rejoicing.
15:32 It was appropriate 15 to celebrate and be glad, for your brother 16 was dead, and is alive; he was lost and is found.’” 17
19:37 As he approached the road leading down from 18 the Mount of Olives, 19 the whole crowd of his 20 disciples began to rejoice 21 and praise 22 God with a loud voice for all the mighty works 23 they had seen: 24
24:41 And while they still could not believe it 25 (because of their joy) and were amazed, 26 he said to them, “Do you have anything here to eat?” 27
24:52 So 28 they worshiped 29 him and returned to Jerusalem with great joy, 30
1 tn Grk “This will be joy and gladness.”
2 tn Or “because of.”
4 tn Grk “behold.”
5 tn Grk “I evangelize to you great joy.”
6 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
7 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
8 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
9 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn Or “were put to shame.”
11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
13 tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.
14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
15 tn Or “necessary.”
16 sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.
17 sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.
18 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
20 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
21 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
24 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
25 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
27 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.
28 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
29 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.