Luke 6:18

6:18 and those who suffered from ¹  unclean ²  spirits were cured.

Luke 17:27

17:27 People ³  were eating, ⁴  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ⁵  the flood came and destroyed them all. ⁶ 

Luke 22:5

22:5 They ⁷  were delighted ⁸  and arranged to give him money. ⁹ 

Luke 24:16

24:16 (but their eyes were kept ¹⁰  from recognizing ¹¹  him). ¹² 

Luke 24:53

24:53 and were continually in the temple courts ¹³  blessing ¹⁴  God. ¹⁵ 

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¹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

² sn Unclean spirits refers to evil spirits. See Luke 4:33.

³ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

⁴ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁸ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

⁹ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

¹⁰ sn The two disciples will not be allowed to recognize Jesus until v. 31.

¹¹ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

¹² sn This parenthetical remark by the author is necessary so the reader will understand the account.

¹³ tn Grk “in the temple.”

sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

¹⁴ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

¹⁵ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.