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 6:2

6:2 But some of the Pharisees ⁴  said, “Why are you ⁵  doing what is against the law ⁶  on the Sabbath?”

Lukas 6:20

6:20 Then ⁷  he looked up ⁸  at his disciples and said:

“Blessed ⁹  are you who are poor, ¹⁰  for the kingdom of God belongs ¹¹  to you.

Lukas 9:38

9:38 Then ¹²  a man from the crowd cried out, ¹³  “Teacher, I beg you to look at ¹⁴  my son – he is my only child!

Lukas 18:18

The Wealthy Ruler

18:18 Now ¹⁵  a certain ruler ¹⁶  asked him, “Good teacher, what must I do to inherit eternal life?” ¹⁷ 

Lukas 19:12

19:12 Therefore he said, “A nobleman ¹⁸  went to a distant country to receive ¹⁹  for himself a kingdom and then return. ²⁰ 

Lukas 19:35

19:35 Then ²¹  they brought it to Jesus, threw their cloaks ²²  on the colt, ²³  and had Jesus get on ²⁴  it.

Lukas 22:2

22:2 The ²⁵  chief priests and the experts in the law ²⁶  were trying to find some way ²⁷  to execute ²⁸  Jesus, ²⁹  for they were afraid of the people. ³⁰ 

[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.

[6:2]  ⁴ sn See the note on Pharisees in 5:17.

[6:2]  ⁵ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ⁶ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:20]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ⁸ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ⁹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹⁰ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹¹ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[9:38]  ¹² 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]  ¹³ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹⁴ tn This verb means “to have regard for”; see Luke 1:48.

[18:18]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ¹⁶ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ¹⁷ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[19:12]  ¹⁸ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ¹⁹ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ²⁰ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[19:35]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ²² tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ²³ sn See Zech 9:9.

[19:35]  ²⁴ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[22:2]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁷ tn Grk “were seeking how.”

[22:2]  ²⁸ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ³⁰ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.