Lukas 1:11

1:11 An ¹  angel of the Lord, ²  standing on the right side of the altar of incense, appeared ³  to him.

Lukas 1:16

1:16 He ⁴  will turn ⁵  many of the people ⁶  of Israel to the Lord their God.

Lukas 1:68

1:68 “Blessed ⁷  be the Lord God of Israel,

because he has come to help ⁸  and has redeemed ⁹  his people.

Lukas 2:29

2:29 “Now, according to your word, ¹⁰  Sovereign Lord, ¹¹  permit ¹²  your servant ¹³  to depart ¹⁴  in peace.

Lukas 2:41-42

Jesus in the Temple

2:41 Now ¹⁵  Jesus’ ¹⁶  parents went to Jerusalem ¹⁷  every ¹⁸  year for the feast of the Passover. ¹⁹  2:42 When ²⁰  he was twelve years old, ²¹  they went up ²²  according to custom.

Lukas 4:12

4:12 Jesus ²³  answered him, ²⁴  “It is said, ‘You are not to put the Lord your God to the test.’” ²⁵ 

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ²⁶  which is called the Passover, was approaching.

Lukas 23:10

23:10 The chief priests and the experts in the law ²⁷  were there, vehemently accusing him. ²⁸ 

Lukas 23:17

23:17 [[EMPTY]] ²⁹ 

[1:11]  ¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:16]  ⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ⁵ 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).

[1:16]  ⁶ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:68]  ⁷ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ⁸ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ⁹ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[2:29]  ¹⁰ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ¹¹ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ¹² sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ¹³ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ¹⁴ tn Grk “now release your servant.”

[2:41]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ¹⁶ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ¹⁸ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ¹⁹ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

[2:42]  ²⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ²¹ 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).

[2:42]  ²² 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.

[4:12]  ²³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ²⁴ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ²⁵ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[22:1]  ²⁶ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[23:10]  ²⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ²⁸ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:17]  ²⁹ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.