Lukas 1:5

Birth Announcement of John the Baptist

1:5 During the reign ¹  of Herod ²  king of Judea, there lived a priest named Zechariah who belonged to ³  the priestly division of Abijah, ⁴  and he had a wife named Elizabeth, ⁵  who was a descendant of Aaron. ⁶ 

Lukas 1:8-9

1:8 Now ⁷  while Zechariah ⁸  was serving as priest before God when his division was on duty, ⁹  1:9 he was chosen by lot, according to the custom of the priesthood, ¹⁰  to enter ¹¹  the holy place ¹²  of the Lord and burn incense.

Lukas 3:1-2

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ¹³  when Pontius Pilate ¹⁴  was governor of Judea, and Herod ¹⁵  was tetrarch ¹⁶  of Galilee, and his brother Philip ¹⁷  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ¹⁸  was tetrarch of Abilene, 3:2 during the high priesthood ¹⁹  of Annas and Caiaphas, the word ²⁰  of God came to John the son of Zechariah in the wilderness. ²¹ 

Lukas 5:14

5:14 Then ²²  he ordered the man ²³  to tell no one, ²⁴  but commanded him, ²⁵  “Go ²⁶  and show yourself to a priest, and bring the offering ²⁷  for your cleansing, as Moses commanded, ²⁸  as a testimony to them.” ²⁹ 

Lukas 6:4

6:4 how he entered the house of God, took ³⁰  and ate the sacred bread, ³¹  which is not lawful ³²  for any to eat but the priests alone, and ³³  gave it to his companions?” ³⁴ 

Lukas 9:22

9:22 saying, “The Son of Man must suffer ³⁵  many things and be rejected by the elders, ³⁶  chief priests, and experts in the law, ³⁷  and be killed, and on the third day be raised.” ³⁸ 

Lukas 10:31

10:31 Now by chance ³⁹  a priest was going down that road, but ⁴⁰  when he saw the injured man ⁴¹  he passed by ⁴²  on the other side. ⁴³ 

Lukas 17:14

17:14 When ⁴⁴  he saw them he said, “Go ⁴⁵  and show yourselves to the priests.” ⁴⁶  And ⁴⁷  as they went along, they were cleansed.

Lukas 19:47

19:47 Jesus ⁴⁸  was teaching daily in the temple courts. The chief priests and the experts in the law ⁴⁹  and the prominent leaders among the people were seeking to assassinate ⁵⁰  him,

Lukas 20:1

The Authority of Jesus

20:1 Now one ⁵¹  day, as Jesus ⁵²  was teaching the people in the temple courts ⁵³  and proclaiming ⁵⁴  the gospel, the chief priests and the experts in the law ⁵⁵  with the elders came up ⁵⁶ 

Lukas 20:19-20

20:19 Then ⁵⁷  the experts in the law ⁵⁸  and the chief priests wanted to arrest ⁵⁹  him that very hour, because they realized he had told this parable against them. But ⁶⁰  they were afraid of the people.

Paying Taxes to Caesar

20:20 Then ⁶¹  they watched him carefully and sent spies who pretended to be sincere. ⁶²  They wanted to take advantage of what he might say ⁶³  so that they could deliver him up to the authority and jurisdiction ⁶⁴  of the governor.

Lukas 22:2

22:2 The ⁶⁵  chief priests and the experts in the law ⁶⁶  were trying to find some way ⁶⁷  to execute ⁶⁸  Jesus, ⁶⁹  for they were afraid of the people. ⁷⁰ 

Lukas 22:4

22:4 He went away and discussed with the chief priests and officers of the temple guard ⁷¹  how he might ⁷²  betray Jesus, ⁷³  handing him over to them. ⁷⁴ 

Lukas 22:50

22:50 Then ⁷⁵  one of them ⁷⁶  struck the high priest’s slave, ⁷⁷  cutting off his right ear.

Lukas 22:52

22:52 Then ⁷⁸  Jesus said to the chief priests, the officers of the temple guard, ⁷⁹  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁸⁰ 

Lukas 22:54

Jesus’ Condemnation and Peter’s Denials

22:54 Then ⁸¹  they arrested ⁸²  Jesus, ⁸³  led him away, and brought him into the high priest’s house. ⁸⁴  But Peter was following at a distance.

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ⁸⁵  Then ⁸⁶  they led Jesus ⁸⁷  away to their council ⁸⁸ 

Lukas 23:4

23:4 Then ⁸⁹  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ⁹⁰  against this man.”

Lukas 23:10

23:10 The chief priests and the experts in the law ⁹¹  were there, vehemently accusing him. ⁹² 

Lukas 23:13

Jesus Brought Before the Crowd

23:13 Then ⁹³  Pilate called together the chief priests, the ⁹⁴  rulers, and the people,

Lukas 23:23

23:23 But they were insistent, ⁹⁵  demanding with loud shouts that he be crucified. And their shouts prevailed.

Lukas 24:20

24:20 and how our chief priests and rulers handed him over ⁹⁶  to be condemned to death, and crucified ⁹⁷  him.

[1:5]  ¹ tn Grk “It happened that in the days.” 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.

[1:5]  ² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ⁵ tn Grk “and her name was Elizabeth.”

[1:5]  ⁶ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:8]  ⁷ tn Grk “Now 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.

[1:8]  ⁸ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ⁹ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:9]  ¹⁰ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ¹¹ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ¹² tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[3:1]  ¹³ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.

[3:1]  ¹⁴ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ¹⁵ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ¹⁶ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ¹⁷ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ¹⁸ sn Nothing else is known about Lysanias tetrarch of Abilene.

[3:2]  ¹⁹ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ²⁰ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ²¹ tn Or “desert.”

[5:14]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ²³ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ²⁴ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ²⁵ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ²⁶ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ²⁷ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²⁸ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²⁹ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[6:4]  ³⁰ tn Grk “and took.”

[6:4]  ³¹ tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ³² sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ³³ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ³⁴ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[9:22]  ³⁵ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ³⁶ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ³⁷ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ³⁸ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[10:31]  ³⁹ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ⁴⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ⁴¹ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ⁴² sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ⁴³ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[17:14]  ⁴⁴ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁴⁵ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁴⁶ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁴⁷ tn Grk “And it happened that as.” 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.

[19:47]  ⁴⁸ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ⁴⁹ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ⁵⁰ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[20:1]  ⁵¹ tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.

[20:1]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁵³ tn Grk “the temple.”

[20:1]  ⁵⁴ tn Or “preaching.”

[20:1]  ⁵⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁵⁶ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[20:19]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁵⁸ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁵⁹ tn Grk “tried to lay hands on him.”

[20:19]  ⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:20]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ⁶² tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ⁶³ tn Grk “so that they might catch him in some word.”

[20:20]  ⁶⁴ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[22:2]  ⁶⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ⁶⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ⁶⁷ tn Grk “were seeking how.”

[22:2]  ⁶⁸ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ⁶⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ⁷⁰ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[22:4]  ⁷¹ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

[22:4]  ⁷² tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ⁷³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ⁷⁴ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[22:50]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ⁷⁶ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ⁷⁷ tn See the note on the word “slave” in 7:2.

[22:52]  ⁷⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ⁷⁹ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ⁸⁰ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:54]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ⁸² tn Or “seized” (L&N 37.109).

[22:54]  ⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ⁸⁴ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[22:66]  ⁸⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ⁸⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ⁸⁸ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[23:4]  ⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ⁹⁰ tn Grk “find no cause.”

[23:4]  sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

[23:10]  ⁹¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ⁹² sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:13]  ⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ⁹⁴ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[23:23]  ⁹⁵ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[24:20]  ⁹⁶ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ⁹⁷ sn See the note on crucify in 23:21.