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 1:31

1:31 Listen: ⁴  You will become pregnant ⁵  and give birth to ⁶  a son, and you will name him ⁷  Jesus. ⁸ 

Lukas 2:14

2:14 “Glory ⁹  to God in the highest,

and on earth peace among people ¹⁰  with whom he is pleased!” ¹¹ 

Lukas 4:33

4:33 Now ¹²  in the synagogue ¹³  there was a man who had the spirit of an unclean ¹⁴  demon, and he cried out with a loud voice,

Lukas 9:38

9:38 Then ¹⁵  a man from the crowd cried out, ¹⁶  “Teacher, I beg you to look at ¹⁷  my son – he is my only child!

Lukas 12:13

The Parable of the Rich Landowner

12:13 Then ¹⁸  someone from the crowd said to him, “Teacher, tell ¹⁹  my brother to divide the inheritance with me.”

Lukas 22:33

22:33 But Peter ²⁰  said to him, “Lord, I am ready to go with you both to prison and to death!” ²¹ 

[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.

[1:31]  ⁴ tn Grk “And behold.”

[1:31]  ⁵ tn Grk “you will conceive in your womb.”

[1:31]  ⁶ tn Or “and bear.”

[1:31]  ⁷ tn Grk “you will call his name.”

[1:31]  ⁸ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[2:14]  ⁹ sn Glory here refers to giving honor to God.

[2:14]  ¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹¹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[4:33]  ¹² tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ¹³ sn See the note on synagogues in 4:15.

[4:33]  ¹⁴ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[9:38]  ¹⁵ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:38]  ¹⁶ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹⁷ tn This verb means “to have regard for”; see Luke 1:48.

[12:13]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹⁹ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[22:33]  ²⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ²¹ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.