Luke 1:8

1:8 Now ¹  while Zechariah ²  was serving as priest before God when his division was on duty, ³ 

Luke 1:10

1:10 Now ⁴  the whole crowd ⁵  of people were praying outside at the hour of the incense offering. ⁶ 

Luke 1:21

1:21 Now ⁷  the people were waiting for Zechariah, and they began to wonder ⁸  why he was delayed in the holy place. ⁹ 

Luke 1:55

1:55 as he promised ¹⁰  to our ancestors, ¹¹  to Abraham and to his descendants ¹²  forever.”

Luke 7:29-30

7:29 (Now ¹³  all the people who heard this, even the tax collectors, ¹⁴  acknowledged ¹⁵  God’s justice, because they had been baptized ¹⁶  with John’s baptism. 7:30 However, the Pharisees ¹⁷  and the experts in religious law ¹⁸  rejected God’s purpose ¹⁹  for themselves, because they had not been baptized ²⁰  by John. ²¹ ) ²² 

Luke 8:44

8:44 She ²³  came up behind Jesus ²⁴  and touched the edge ²⁵  of his cloak, ²⁶  and at once the bleeding ²⁷  stopped.

Luke 11:44

11:44 Woe to you! ²⁸  You are like unmarked graves, and people ²⁹  walk over them without realizing it!” ³⁰ 

Luke 11:50

11:50 so that this generation may be held accountable ³¹  for the blood of all the prophets that has been shed since the beginning ³²  of the world, ³³ 

Luke 17:26

17:26 Just ³⁴  as it was ³⁵  in the days of Noah, ³⁶  so too it will be in the days of the Son of Man.

Luke 21:26

21:26 People will be fainting from fear ³⁷  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ³⁸ 

Luke 22:2

22:2 The ³⁹  chief priests and the experts in the law ⁴⁰  were trying to find some way ⁴¹  to execute ⁴²  Jesus, ⁴³  for they were afraid of the people. ⁴⁴ 

Luke 23:4

23:4 Then ⁴⁵  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ⁴⁶  against this man.”

Luke 24:35

24:35 Then they told what had happened on the road, ⁴⁷  and how they recognized him ⁴⁸  when he broke the bread.

[1:8]  ¹ tn Grk “Now 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.

[1:8]  ² tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ³ tn Grk “serving as priest in the order of his division before God.”

[1:10]  ⁴ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ⁵ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ⁶ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:21]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ⁸ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ⁹ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:55]  ¹⁰ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ¹¹ tn Grk “fathers.”

[1:55]  ¹² tn Grk “his seed” (an idiom for offspring or descendants).

[7:29]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹⁴ sn See the note on tax collectors in 3:12.

[7:29]  ¹⁵ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ¹⁶ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ¹⁶ sn See the note on Pharisees in 5:17.

[7:30]  ¹⁷ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ¹⁸ tn Or “plan.”

[7:30]  ¹⁹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ²⁰ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ²¹ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[8:44]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ²¹ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ²² tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ²³ tn Grk “the flow of her blood.”

[11:44]  ²² tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ²³ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ²⁴ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:50]  ²⁵ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ²⁶ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ²⁷ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[17:26]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ²⁹ tn Or “as it happened.”

[17:26]  ³⁰ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[21:26]  ³¹ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ³² sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[22:2]  ³⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ³⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ³⁶ tn Grk “were seeking how.”

[22:2]  ³⁷ 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]  ³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ³⁹ 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.

[23:4]  ³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ³⁸ tn Grk “find no cause.”

[24:35]  ⁴⁰ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ⁴¹ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.