Lukas 1:8

1:8 Now ¹  while Zechariah ²  was serving as priest before God when his division was on duty, ³ 

Lukas 1:21

1:21 Now ⁴  the people were waiting for Zechariah, and they began to wonder ⁵  why he was delayed in the holy place. ⁶ 

Lukas 1:25

1:25 “This is what ⁷  the Lord has done for me at the time ⁸  when he has been gracious to me, ⁹  to take away my disgrace ¹⁰  among people.” ¹¹ 

Lukas 4:1

The Temptation of Jesus

4:1 Then ¹²  Jesus, full of the Holy Spirit, returned from the Jordan River ¹³  and was led by the Spirit ¹⁴  in ¹⁵  the wilderness, ¹⁶ 

Lukas 9:31

9:31 They appeared in glorious splendor and spoke about his departure ¹⁷  that he was about to carry out ¹⁸  at Jerusalem. ¹⁹ 

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ²⁰  in the synagogues ²¹  and elaborate greetings ²²  in the marketplaces!

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ²³  and finds them alert, ²⁴  blessed are those slaves! ²⁵ 

Lukas 17:26

17:26 Just ²⁶  as it was ²⁷  in the days of Noah, ²⁸  so too it will be in the days of the Son of Man.

Lukas 23:19

23:19 (This ²⁹  was a man who had been thrown into prison for an insurrection ³⁰  started in the city, and for murder.) ³¹ 

Lukas 24:35

24:35 Then they told what had happened on the road, ³²  and how they recognized him ³³  when he broke the bread.

[1:8]  ¹ 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]  ² tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ³ 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.

[1:21]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ⁵ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ⁶ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:25]  ⁷ tn Grk “Thus.”

[1:25]  ⁸ tn Grk “in the days.”

[1:25]  ⁹ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁰ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ¹¹ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[4:1]  ¹² tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ¹³ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ¹⁴ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ¹⁵ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ¹⁶ tn Or “desert.”

[9:31]  ¹⁷ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ¹⁸ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:43]  ²⁰ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ²¹ sn See the note on synagogues in 4:15.

[11:43]  ²² tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[12:38]  ²³ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ²⁴ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ²⁵ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[17:26]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ²⁷ tn Or “as it happened.”

[17:26]  ²⁸ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[23:19]  ²⁹ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ³⁰ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ³¹ sn This is a parenthetical note by the author.

[24:35]  ³² sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ³³ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.