¹ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

² tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

⁵ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

⁶ tn Grk “And it happened that as the days of his service were ended.” 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.

⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

⁸ tn Or “over Israel.”

sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

⁹ tn Traditionally, “the Mighty One.”

¹⁰ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

¹¹ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

¹² tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

¹³ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

¹⁴ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

¹⁵ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

¹⁶ tn Grk “fathers.”

¹⁷ tn Grk “his seed” (an idiom for offspring or descendants).

¹⁸ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁹ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

²⁰ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

²¹ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

²² tn Grk “from the ages,” “from eternity.”

²³ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

²⁴ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

²⁵ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

²⁶ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

²⁷ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

²⁸ tn Or “forefather”; Grk “father.”

²⁹ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

³⁰ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

³¹ tn Or “town.” See the note on “city” in v. 4.

³² tn This is another indication of a royal, messianic connection.

³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

³⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

³⁵ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

³⁶ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

³⁷ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

³⁸ tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

³⁹ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

⁴⁰ tn Or “the matter.”

⁴¹ tn Grk “which he spoke.”

⁴² tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

⁴³ tn Or “than you are ordered to.”

⁴⁴ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

⁴⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴⁶ tn The imperfect verb has been translated ingressively.

⁴⁷ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

⁴⁸ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

⁴⁹ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

⁵⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁵¹ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

⁵² tn Grk “their midst.”

⁵³ tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

⁵⁴ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁵ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

⁵⁶ tn Grk “because his word was.”

⁵⁷ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁰ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

⁶¹ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

⁶² tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶⁴ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

⁶⁵ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

⁶⁶ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁸ tn Grk “After he had completed all his sayings in the hearing of the people.”

⁶⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

map For location see Map1 D2; Map2 C3; Map3 B2.

⁷⁰ tn Here δέ (de) has not been translated.

⁷¹ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

⁷² sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

⁷³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

⁷⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷⁵ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

⁷⁶ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁷ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

⁷⁸ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

⁷⁹ tn Or “to preach.”

⁸⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁸¹ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

⁸² tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

⁸³ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

⁸⁴ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

⁸⁵ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

⁸⁶ tn Grk “because his face was set toward Jerusalem.”

sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

⁸⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

⁸⁸ tn This is an imperfect tense verb.

⁸⁹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

⁹⁰ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

⁹¹ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

⁹² sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

⁹³ tn Grk “said.”

⁹⁴ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

⁹⁵ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

⁹⁶ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

⁹⁷ tn See the note on the word “slave” in 7:2.

⁹⁸ tn That is, doing his job, doing what he is supposed to be doing.

⁹⁹ sn See the note on synagogues in 4:15.

¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰¹ sn The healing took place immediately.

¹⁰² tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁰³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

¹⁰⁴ tn Here δέ (de) has not been translated.

¹⁰⁵ tn Grk “said to.”

¹⁰⁶ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

¹⁰⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

¹⁰⁸ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

¹⁰⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

¹¹¹ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

¹¹² tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

¹¹³ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

¹¹⁴ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

¹¹⁵ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁶ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

¹¹⁷ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

¹¹⁸ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

¹¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

¹²⁰ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

¹²¹ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

¹²² sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

¹²³ tn Grk “said.”

¹²⁴ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

¹²⁵ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

¹²⁶ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

¹²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

¹²⁸ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

¹²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹³⁰ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

¹³¹ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹³² tn Grk “sent ahead and went and found.”

¹³³ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

¹³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁵ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

¹³⁶ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁷ tn Grk “these.”

¹³⁸ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

¹³⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁴⁰ tn Grk “he.”

¹⁴¹ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

¹⁴² tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

¹⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

¹⁴⁴ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

¹⁴⁵ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁷ tn Grk “all the trees.”

¹⁴⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

¹⁴⁹ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

¹⁵⁰ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

¹⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

¹⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹⁵³ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

¹⁵⁴ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

¹⁵⁵ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

¹⁵⁶ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

¹⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁸ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

¹⁵⁹ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

¹⁶⁰ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

¹⁶¹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

¹⁶² tn Grk “And it happened that while.” 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.

¹⁶³ tn Grk “while he blessed them.”

¹⁶⁴ tn Grk “he departed from them.”

¹⁶⁵ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.