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 5:22

5:22 When Jesus perceived ⁴  their hostile thoughts, ⁵  he said to them, ⁶  “Why are you raising objections ⁷  within yourselves?

Lukas 9:35

9:35 Then ⁸  a voice came from the cloud, saying, “This is my Son, my Chosen One. ⁹  Listen to him!” ¹⁰ 

Lukas 10:33

10:33 But ¹¹  a Samaritan ¹²  who was traveling ¹³  came to where the injured man ¹⁴  was, and when he saw him, he felt compassion for him. ¹⁵ 

Lukas 13:23

13:23 Someone ¹⁶  asked ¹⁷  him, “Lord, will only a few ¹⁸  be saved?” So ¹⁹  he said to them,

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ²⁰  by her unending pleas.’” ²¹ 

Lukas 19:16

19:16 So ²²  the first one came before him and said, ‘Sir, ²³  your mina ²⁴  has made ten minas more.’

Lukas 19:18

19:18 Then ²⁵  the second one came and said, ‘Sir, your mina has made five minas.’

Lukas 20:18

20:18 Everyone who falls on this stone will be broken to pieces, ²⁶  and the one on whom it falls will be crushed.” ²⁷ 

Lukas 22:45

22:45 When ²⁸  he got up from prayer, he came to the disciples and found them sleeping, exhausted ²⁹  from grief.

[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.

[5:22]  ⁴ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ⁵ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ⁶ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ⁷ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[9:35]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ⁹ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

[9:35]  sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

[9:35]  ¹⁰ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[10:33]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ¹² tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ¹³ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ¹⁴ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ¹⁵ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[13:23]  ¹⁶ tn Here δέ (de) has not been translated.

[13:23]  ¹⁷ tn Grk “said to.”

[13:23]  ¹⁸ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ¹⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[18:5]  ²⁰ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ²¹ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[19:16]  ²² tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ²³ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ²⁴ tn See the note on the word “minas” in v. 13.

[19:18]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:18]  ²⁶ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ²⁷ tn Grk “on whomever it falls, it will crush him.”

[20:18]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[22:45]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ²⁹ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).