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 1:41-42

1:41 When ⁴  Elizabeth heard Mary’s greeting, the baby leaped ⁵  in her ⁶  womb, and Elizabeth was filled with the Holy Spirit. ⁷  1:42 She ⁸  exclaimed with a loud voice, ⁹  “Blessed are you among women, ¹⁰  and blessed is the child ¹¹  in your womb!

Lukas 1:72

1:72 He has done this ¹²  to show mercy ¹³  to our ancestors, ¹⁴ 

and to remember his holy covenant ¹⁵  –

Lukas 2:39

2:39 So ¹⁶  when Joseph and Mary ¹⁷  had performed ¹⁸  everything according to the law of the Lord, ¹⁹  they returned to Galilee, to their own town ²⁰  of Nazareth. ²¹ 

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ²²  Jesus, in the power of the Spirit, ²³  returned to Galilee, and news about him spread ²⁴  throughout the surrounding countryside. ²⁵ 

Lukas 11:50

11:50 so that this generation may be held accountable ²⁶  for the blood of all the prophets that has been shed since the beginning ²⁷  of the world, ²⁸ 

Lukas 18:32

18:32 For he will be handed over ²⁹  to the Gentiles; he will be mocked, ³⁰  mistreated, ³¹  and spat on. ³² 

Lukas 22:17

22:17 Then ³³  he took a cup, ³⁴  and after giving thanks he said, “Take this and divide it among yourselves.

[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.

[1:41]  ⁴ 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]  ⁵ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ⁶ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁷ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:42]  ⁸ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ⁹ tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ¹⁰ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ¹¹ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:72]  ¹² tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ¹³ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ¹⁴ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ¹⁵ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[2:39]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ¹⁷ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ¹⁸ tn Or “completed.”

[2:39]  ¹⁹ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ²⁰ tn Or “city.”

[2:39]  ²¹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:14]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ²³ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ²⁴ tn Grk “went out.”

[4:14]  ²⁵ tn Grk “all the surrounding region.”

[11:50]  ²⁶ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ²⁷ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ²⁸ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[18:32]  ²⁹ 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]  ³⁰ sn See Luke 22:63; 23:11, 36.

[18:32]  ³¹ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ³² 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.

[22:17]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ³⁴ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).