1:57 Now the time came 1 for Elizabeth to have her baby, 2 and she gave birth to a son.
1:59 On 3 the eighth day 4 they came to circumcise the child, and they wanted to name 5 him Zechariah after his father.
8:19 Now Jesus’ 15 mother and his brothers 16 came to him, but 17 they could not get near him because of the crowd.
15:25 “Now his older son was in the field. As 32 he came and approached the house, he heard music 33 and dancing.
22:7 Then the day for the feast 46 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 47
22:14 Now 48 when the hour came, Jesus 49 took his place at the table 50 and the apostles joined 51 him.
23:44 It was now 56 about noon, 57 and darkness came over the whole land until three in the afternoon, 58
1 tn Grk “the time was fulfilled.”
2 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
3 tn Grk “And it happened that.” 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 καί (kai) has not been translated because of differences between Greek and English style.
4 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
5 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
6 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.
7 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
8 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 tn Here δέ (de) has not been translated.
10 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
11 tn Or “implored.”
12 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
13 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
14 sn The rock in Palestine would be a limestone base lying right under the soil.
15 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
16 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
17 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
18 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
19 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
20 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
21 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
22 tn Grk “the flow of her blood.”
sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
23 tn Here δέ (de) has not been translated.
24 sn This cloud is the cloud of God’s presence and the voice is his as well.
25 tn Or “appeared.”
26 tn Or “surrounded.”
27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
28 tc Most
tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.
sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
29 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
30 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
31 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
32 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
33 sn This would have been primarily instrumental music, but might include singing as well.
34 tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.
35 tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.
36 sn Ironically the attitude of the older son has left him outside and without joy.
37 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
38 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
39 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
41 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
42 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
43 tn See the note on the word “minas” in v. 13.
44 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
45 tc Some
tn Grk “in the temple.”
46 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
47 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
48 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
49 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
50 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.
51 tn Grk “the apostles with him.”
52 sn Luke does not mention Gethsemane by name, but calls it simply the place.
53 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
54 tn Here καί (kai) has not been translated because of differences between Greek and English style.
55 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).
56 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
57 tn Grk “the sixth hour.”
58 tn Grk “until the ninth hour.”