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 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ⁴  or two young pigeons. ⁵ 

Lukas 2:39

2:39 So ⁶  when Joseph and Mary ⁷  had performed ⁸  everything according to the law of the Lord, ⁹  they returned to Galilee, to their own town ¹⁰  of Nazareth. ¹¹ 

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹²  from one town after another, ¹³  he spoke to them ¹⁴  in a parable:

Lukas 10:4

10:4 Do not carry ¹⁵  a money bag, ¹⁶  a traveler’s bag, ¹⁷  or sandals, and greet no one on the road. ¹⁸ 

Lukas 10:31

10:31 Now by chance ¹⁹  a priest was going down that road, but ²⁰  when he saw the injured man ²¹  he passed by ²²  on the other side. ²³ 

Lukas 15:14

15:14 Then ²⁴  after he had spent everything, a severe famine took place in that country, and he began to be in need.

Lukas 21:11

21:11 There will be great earthquakes, and famines ²⁵  and plagues in various places, and there will be terrifying sights ²⁶  and great signs ²⁷  from heaven.

Lukas 23:56

23:56 Then ²⁸  they returned and prepared aromatic spices ²⁹  and perfumes. ³⁰ 

On the Sabbath they rested according to the commandment. ³¹ 

[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.

[2:24]  ⁴ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ⁵ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:39]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ⁷ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ⁸ tn Or “completed.”

[2:39]  ⁹ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ¹⁰ tn Or “city.”

[2:39]  ¹¹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[8:4]  ¹² tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹³ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹⁴ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[10:4]  ¹⁵ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹⁶ tn Traditionally, “a purse.”

[10:4]  ¹⁷ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹⁸ tn Or “no one along the way.”

[10:31]  ¹⁹ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ²¹ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ²² sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ²³ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[15:14]  ²⁴ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[21:11]  ²⁵ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ²⁶ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ²⁷ sn See Jer 4:13-22; 14:12; 21:6-7.

[23:56]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ²⁹ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ³⁰ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ³¹ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.