Lukas 1:8

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

Lukas 4:8

4:8 Jesus ⁴  answered him, ⁵  “It is written, ‘You are to worship ⁶  the Lord ⁷  your God and serve only him.’” ⁸ 

Lukas 8:21

8:21 But he replied ⁹  to them, “My mother and my brothers are those ¹⁰  who hear the word of God and do it.” ¹¹ 

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹²  against heaven ¹³  and against ¹⁴  you.

Lukas 15:21

15:21 Then ¹⁵  his son said to him, ‘Father, I have sinned against heaven ¹⁶  and against you; I am no longer worthy to be called your son.’ ¹⁷ 

Lukas 18:18

The Wealthy Ruler

18:18 Now ¹⁸  a certain ruler ¹⁹  asked him, “Good teacher, what must I do to inherit eternal life?” ²⁰ 

Lukas 18:41

18:41 “What do you want me to do for you?” He replied, ²¹  “Lord, let me see again.” ²² 

[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.

[4:8]  ⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁵ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁶ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁷ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ⁸ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[8:21]  ⁹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁰ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ¹¹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[15:18]  ¹² sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹³ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹⁴ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:21]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ¹⁶ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ¹⁷ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[18:18]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ¹⁹ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ²⁰ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[18:41]  ²¹ tn Grk “said.”

[18:41]  ²² tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.