Lukas 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ¹  to enter ²  the holy place ³  of the Lord and burn incense.

Lukas 1:54

1:54 He has helped his servant Israel, remembering ⁴  his mercy, ⁵ 

Lukas 4:3

4:3 The devil said to him, “If ⁶  you are the Son of God, command this stone to become bread.” ⁷ 

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ⁸  your nets for a catch.”

Lukas 7:7

7:7 That is why ⁹  I did not presume ¹⁰  to come to you. Instead, say the word, and my servant must be healed. ¹¹ 

Lukas 9:38

9:38 Then ¹²  a man from the crowd cried out, ¹³  “Teacher, I beg you to look at ¹⁴  my son – he is my only child!

Lukas 11:41

11:41 But give from your heart to those in need, ¹⁵  and ¹⁶  then everything will be clean for you. ¹⁷ 

Lukas 12:13

The Parable of the Rich Landowner

12:13 Then ¹⁸  someone from the crowd said to him, “Teacher, tell ¹⁹  my brother to divide the inheritance with me.”

Lukas 15:15

15:15 So he went and worked for ²⁰  one of the citizens of that country, who ²¹  sent him to his fields to feed pigs. ²² 

Lukas 15:28

15:28 But the older son ²³  became angry ²⁴  and refused ²⁵  to go in. His father came out and appealed to him,

Lukas 16:27

16:27 So ²⁶  the rich man ²⁷  said, ‘Then I beg you, father – send Lazarus ²⁸  to my father’s house

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁹  Jesus ³⁰  told them a parable to show them they should always ³¹  pray and not lose heart. ³² 

Lukas 18:40

18:40 So ³³  Jesus stopped and ordered the beggar ³⁴  to be brought to him. When the man ³⁵  came near, Jesus ³⁶  asked him,

Lukas 19:39

19:39 But ³⁷  some of the Pharisees ³⁸  in the crowd said to him, “Teacher, rebuke your disciples.” ³⁹ 

Lukas 22:6

22:6 So ⁴⁰  Judas ⁴¹  agreed and began looking for an opportunity to betray Jesus ⁴²  when no crowd was present. ⁴³ 

Lukas 22:31

22:31 “Simon, ⁴⁴  Simon, pay attention! ⁴⁵  Satan has demanded to have you all, ⁴⁶  to sift you like wheat, ⁴⁷ 

Lukas 24:20

24:20 and how our chief priests and rulers handed him over ⁴⁸  to be condemned to death, and crucified ⁴⁹  him.

[1:9]  ¹ 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]  ² tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ³ 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.

[1:54]  ⁴ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ⁵ tn Or “his [God’s] loyal love.”

[4:3]  ⁶ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ⁷ tn Grk “say to this stone that it should become bread.”

[5:4]  ⁸ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[7:7]  ⁹ tn Or “roof; therefore.”

[7:7]  ¹⁰ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ¹¹ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[9:38]  ¹² tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

[9:38]  ¹³ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹⁴ tn This verb means “to have regard for”; see Luke 1:48.

[11:41]  ¹⁵ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ¹⁶ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ¹⁷ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[12:13]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹⁹ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[15:15]  ²⁰ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ²¹ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ²² sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:28]  ²³ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ²⁴ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ²⁵ sn Ironically the attitude of the older son has left him outside and without joy.

[16:27]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ²⁷ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ²⁸ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[18:1]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ³¹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ³² sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:40]  ³³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ³⁴ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ³⁵ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ³⁸ sn See the note on Pharisees in 5:17.

[19:39]  ³⁹ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[22:6]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ⁴¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ⁴² tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ⁴³ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:31]  ⁴⁴ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ⁴⁵ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ⁴⁶ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ⁴⁷ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[24:20]  ⁴⁸ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ⁴⁹ sn See the note on crucify in 23:21.