Luke 1:59

1:59 On ¹  the eighth day ²  they came to circumcise the child, and they wanted to name ³  him Zechariah after his father.

Luke 2:21

2:21 At ⁴  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ⁵  before he was conceived in the womb.

Luke 2:37

2:37 She had lived as a widow since then for eighty-four years. ⁶  She never left the temple, worshiping with fasting and prayer night and day. ⁷ 

Luke 2:46

2:46 After ⁸  three days ⁹  they found him in the temple courts, ¹⁰  sitting among the teachers, ¹¹  listening to them and asking them questions.

Luke 9:28

The Transfiguration

9:28 Now ¹²  about eight days ¹³  after these sayings, Jesus ¹⁴  took with him Peter, John, and James, and went up the mountain to pray.

Luke 13:33

13:33 Nevertheless I must ¹⁵  go on my way today and tomorrow and the next day, because it is impossible ¹⁶  that a prophet should be killed ¹⁷  outside Jerusalem.’ ¹⁸ 

Luke 17:27

17:27 People ¹⁹  were eating, ²⁰  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²¹  the flood came and destroyed them all. ²² 

Luke 18:7

18:7 Won’t ²³  God give justice to his chosen ones, who cry out ²⁴  to him day and night? ²⁵  Will he delay ²⁶  long to help them?

Luke 24:7

24:7 that ²⁷  the Son of Man must be delivered ²⁸  into the hands of sinful men, ²⁹  and be crucified, ³⁰  and on the third day rise again.” ³¹ 

Luke 24:46

24:46 and said to them, “Thus it stands written that the Christ ³²  would suffer ³³  and would rise from the dead on the third day,

[1:59]  ¹ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ² sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ³ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[2:21]  ⁴ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ⁵ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:37]  ⁷ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ⁸ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:46]  ¹⁰ tn Grk “And it happened that after.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ¹¹ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ¹² tn Grk “the temple.”

[2:46]  ¹³ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[9:28]  ¹³ tn Grk “Now it happened that about.” 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.

[9:28]  ¹⁴ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:33]  ¹⁶ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ¹⁷ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ¹⁸ tn Or “should perish away from.”

[13:33]  ¹⁹ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[17:27]  ¹⁹ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ²⁰ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ²² sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[18:7]  ²² tn Here δέ (de) has not been translated.

[18:7]  ²³ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ²⁴ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²⁵ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[24:7]  ²⁵ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ²⁶ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁷ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ²⁸ sn See the note on crucify in 23:21.

[24:7]  ²⁹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:46]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ²⁹ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.