Lukas 1:10-11

1:10 Now ¹  the whole crowd ²  of people were praying outside at the hour of the incense offering. ³  1:11 An ⁴  angel of the Lord, ⁵  standing on the right side of the altar of incense, appeared ⁶  to him.

Lukas 9:51

Rejection in Samaria

9:51 Now when ⁷  the days drew near ⁸  for him to be taken up, ⁹  Jesus ¹⁰  set out resolutely ¹¹  to go to Jerusalem. ¹² 

Lukas 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ¹³ 

Lukas 18:35

Healing a Blind Man

18:35 As ¹⁴  Jesus ¹⁵  approached ¹⁶  Jericho, ¹⁷  a blind man was sitting by the road begging.

Lukas 18:40

18:40 So ¹⁸  Jesus stopped and ordered the beggar ¹⁹  to be brought to him. When the man ²⁰  came near, Jesus ²¹  asked him,

Lukas 19:43

19:43 For the days will come upon you when your enemies will build ²²  an embankment ²³  against you and surround you and close in on you from every side.

Lukas 23:42

23:42 Then ²⁴  he said, “Jesus, remember me ²⁵  when you come in ²⁶  your kingdom.”

Lukas 24:31

24:31 At this point ²⁷  their eyes were opened and they recognized ²⁸  him. ²⁹  Then ³⁰  he vanished out of their sight.

[1:10]  ¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:11]  ⁴ 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]  ⁵ 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]  ⁶ 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).

[9:51]  ⁷ tn Grk “And it happened that when.” 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.

[9:51]  ⁸ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ⁹ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹¹ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:40]  ¹³ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[18:35]  ¹⁴ tn Grk “Now 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.

[18:35]  ¹⁵ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ¹⁶ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ¹⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

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

[18:40]  ¹⁹ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ²⁰ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:43]  ²² sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ²³ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[23:42]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ²⁵ 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.

[23:42]  ²⁶ 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.

[24:31]  ²⁷ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ²⁸ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ²⁹ tn This pronoun is somewhat emphatic.

[24:31]  ³⁰ tn This translates a καί (kai, “and”) that has clear sequential force.