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 1:25

1:25 “This is what ⁴  the Lord has done for me at the time ⁵  when he has been gracious to me, ⁶  to take away my disgrace ⁷  among people.” ⁸ 

Lukas 1:41

1:41 When ⁹  Elizabeth heard Mary’s greeting, the baby leaped ¹⁰  in her ¹¹  womb, and Elizabeth was filled with the Holy Spirit. ¹² 

Lukas 1:55

1:55 as he promised ¹³  to our ancestors, ¹⁴  to Abraham and to his descendants ¹⁵  forever.”

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹⁶ 

Lukas 3:12

3:12 Tax collectors ¹⁷  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 3:21

The Baptism of Jesus

3:21 Now when ¹⁸  all the people were baptized, Jesus also was baptized. And while he was praying, ¹⁹  the heavens ²⁰  opened,

Lukas 7:17

7:17 This ²¹  report ²²  about Jesus ²³  circulated ²⁴  throughout ²⁵  Judea and all the surrounding country.

Lukas 11:16

11:16 Others, to test ²⁶  him, ²⁷  began asking for ²⁸  a sign ²⁹  from heaven.

Lukas 12:55

12:55 And when you see the south wind ³⁰  blowing, you say, ‘There will be scorching heat,’ and there is.

Lukas 14:29

14:29 Otherwise, ³¹  when he has laid ³²  a foundation and is not able to finish the tower, ³³  all who see it ³⁴  will begin to make fun of ³⁵  him.

Lukas 16:17

16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ³⁶  in the law to become void. ³⁷ 

Lukas 17:16

17:16 He ³⁸  fell with his face to the ground ³⁹  at Jesus’ feet and thanked him. ⁴⁰  (Now ⁴¹  he was a Samaritan.) ⁴² 

Lukas 18:32

18:32 For he will be handed over ⁴³  to the Gentiles; he will be mocked, ⁴⁴  mistreated, ⁴⁵  and spat on. ⁴⁶ 

Lukas 18:41

18:41 “What do you want me to do for you?” He replied, ⁴⁷  “Lord, let me see again.” ⁴⁸ 

Lukas 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ⁴⁹  it.’”

Lukas 19:36

19:36 As ⁵⁰  he rode along, they ⁵¹  spread their cloaks on the road.

Lukas 22:3

22:3 Then ⁵²  Satan ⁵³  entered Judas, the one called Iscariot, who was one of the twelve. ⁵⁴ 

Lukas 22:6

22:6 So ⁵⁵  Judas ⁵⁶  agreed and began looking for an opportunity to betray Jesus ⁵⁷  when no crowd was present. ⁵⁸ 

Lukas 22:39

On the Mount of Olives

22:39 Then ⁵⁹  Jesus ⁶⁰  went out and made his way, ⁶¹  as he customarily did, to the Mount of Olives, ⁶²  and the disciples followed him.

Lukas 22:49

22:49 When ⁶³  those who were around him saw what was about to happen, they said, “Lord, should ⁶⁴  we use our swords?” ⁶⁵ 

Lukas 23:19

23:19 (This ⁶⁶  was a man who had been thrown into prison for an insurrection ⁶⁷  started in the city, and for murder.) ⁶⁸ 

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁶⁹  wrong.”

Lukas 23:47

23:47 Now when the centurion ⁷⁰  saw what had happened, he praised God and said, “Certainly this man was innocent!” ⁷¹ 

[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.

[1:25]  ⁴ tn Grk “Thus.”

[1:25]  ⁵ tn Grk “in the days.”

[1:25]  ⁶ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁷ 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]  ⁸ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:41]  ⁹ tn Grk “And 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ¹⁰ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹¹ tn The antecedent of “her” is Elizabeth.

[1:41]  ¹² sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:55]  ¹³ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ¹⁴ tn Grk “fathers.”

[1:55]  ¹⁵ tn Grk “his seed” (an idiom for offspring or descendants).

[1:70]  ¹⁶ tn Grk “from the ages,” “from eternity.”

[3:12]  ¹⁷ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:21]  ¹⁸ tn Grk “Now 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.

[3:21]  ¹⁹ tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ²⁰ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[7:17]  ²¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ²² sn See Luke 4:14 for a similar report.

[7:17]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ²⁴ tn Grk “went out.”

[7:17]  ²⁵ tn Grk “through the whole of.”

[11:16]  ²⁶ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ²⁷ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ²⁸ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ²⁹ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:55]  ³⁰ sn The south wind comes from the desert, and thus brings scorching heat.

[14:29]  ³¹ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ³² tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ³³ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ³⁴ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ³⁵ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[16:17]  ³⁶ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ³⁷ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[17:16]  ³⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁹ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁴⁰ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁴² sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[18:32]  ⁴³ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ⁴⁴ sn See Luke 22:63; 23:11, 36.

[18:32]  ⁴⁵ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ⁴⁶ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:41]  ⁴⁷ tn Grk “said.”

[18:41]  ⁴⁸ 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.

[19:31]  ⁴⁹ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:36]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ⁵¹ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[22:3]  ⁵² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁵³ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ⁵⁴ tn Grk “Iscariot, being of the number of the twelve.”

[22:6]  ⁵⁵ 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]  ⁵⁶ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ⁵⁷ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ⁵⁸ 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).

[22:39]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ⁶¹ tn Grk “went.”

[22:39]  ⁶² sn See the note on the Mount of Olives in Luke 19:29.

[22:49]  ⁶³ tn Here δέ (de) has not been translated.

[22:49]  ⁶⁴ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ⁶⁵ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[23:19]  ⁶⁶ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ⁶⁷ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ⁶⁸ sn This is a parenthetical note by the author.

[23:41]  ⁶⁹ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:47]  ⁷⁰ sn See the note on the word centurion in 7:2.

[23:47]  ⁷¹ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:47]  sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).