Luke 10:31

10:31 Now by chance ¹  a priest was going down that road, but ²  when he saw the injured man ³  he passed by ⁴  on the other side. ⁵ 

Luke 17:14

17:14 When ⁶  he saw them he said, “Go ⁷  and show yourselves to the priests.” ⁸  And ⁹  as they went along, they were cleansed.

Luke 1:5

Birth Announcement of John the Baptist

1:5 During the reign ¹⁰  of Herod ¹¹  king of Judea, there lived a priest named Zechariah who belonged to ¹²  the priestly division of Abijah, ¹³  and he had a wife named Elizabeth, ¹⁴  who was a descendant of Aaron. ¹⁵ 

Luke 5:14

5:14 Then ¹⁶  he ordered the man ¹⁷  to tell no one, ¹⁸  but commanded him, ¹⁹  “Go ²⁰  and show yourself to a priest, and bring the offering ²¹  for your cleansing, as Moses commanded, ²²  as a testimony to them.” ²³ 

Luke 6:4

6:4 how he entered the house of God, took ²⁴  and ate the sacred bread, ²⁵  which is not lawful ²⁶  for any to eat but the priests alone, and ²⁷  gave it to his companions?” ²⁸ 

[10:31]  ¹ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ³ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ⁴ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ⁵ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[17:14]  ⁶ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁷ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁸ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁹ tn Grk “And it happened that as.” 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.

[1:5]  ¹¹ tn Grk “It happened that in the days.” 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.

[1:5]  ¹² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ¹³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ¹⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ¹⁵ tn Grk “and her name was Elizabeth.”

[1:5]  ¹⁶ tn Grk “a wife of the daughters of Aaron.”

[5:14]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁸ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁹ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ²⁰ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ²¹ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²² sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²³ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[6:4]  ²¹ tn Grk “and took.”

[6:4]  ²² tn Grk “the bread of presentation.”

[6:4]  ²³ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ²⁴ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ²⁵ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.