Luke 19:45

Cleansing the Temple

19:45 Then ¹  Jesus ²  entered the temple courts ³  and began to drive out those who were selling things there, ⁴ 

Luke 21:38

21:38 And all the people ⁵  came to him early in the morning to listen to him in the temple courts. ⁶ 

Luke 24:53

24:53 and were continually in the temple courts ⁷  blessing ⁸  God. ⁹ 

Luke 18:10

18:10 “Two men went up ¹⁰  to the temple to pray, one a Pharisee ¹¹  and the other a tax collector. ¹² 

Luke 21:5

The Signs of the End of the Age

21:5 Now ¹³  while some were speaking about the temple, how it was adorned ¹⁴  with beautiful stones and offerings, ¹⁵  Jesus ¹⁶  said,

Luke 2:37

2:37 She had lived as a widow since then for eighty-four years. ¹⁷  She never left the temple, worshiping with fasting and prayer night and day. ¹⁸ 

Luke 2:46

2:46 After ¹⁹  three days ²⁰  they found him in the temple courts, ²¹  sitting among the teachers, ²²  listening to them and asking them questions.

Luke 19:47

19:47 Jesus ²³  was teaching daily in the temple courts. The chief priests and the experts in the law ²⁴  and the prominent leaders among the people were seeking to assassinate ²⁵  him,

Luke 21:37

21:37 So ²⁶  every day Jesus ²⁷  was teaching in the temple courts, ²⁸  but at night he went and stayed ²⁹  on the Mount of Olives. ³⁰ 

Luke 22:52

22:52 Then ³¹  Jesus said to the chief priests, the officers of the temple guard, ³²  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ³³ 

Luke 2:27

2:27 So ³⁴  Simeon, ³⁵  directed by the Spirit, ³⁶  came into the temple courts, ³⁷  and when the parents brought in the child Jesus to do for him what was customary according to the law, ³⁸ 

Luke 4:9

4:9 Then ³⁹  the devil ⁴⁰  brought him to Jerusalem, ⁴¹  had him stand ⁴²  on the highest point of the temple, ⁴³  and said to him, “If ⁴⁴  you are the Son of God, throw yourself down from here,

Luke 20:1

The Authority of Jesus

20:1 Now one ⁴⁵  day, as Jesus ⁴⁶  was teaching the people in the temple courts ⁴⁷  and proclaiming ⁴⁸  the gospel, the chief priests and the experts in the law ⁴⁹  with the elders came up ⁵⁰ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ⁵¹  you did not arrest me. ⁵²  But this is your hour, ⁵³  and that of the power ⁵⁴  of darkness!”

[19:45]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ² tn Grk “he.”

[19:45]  ³ tn Grk “the temple” (also in v. 47).

[19:45]  ⁴ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[21:38]  ⁵ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ⁶ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[24:53]  ⁹ tn Grk “in the temple.”

[24:53]  ¹⁰ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ¹¹ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.

[18:10]  ¹³ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ¹⁴ sn See the note on Pharisees in 5:17.

[18:10]  ¹⁵ sn See the note on tax collectors in 3:12.

[21:5]  ¹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:5]  ¹⁸ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[21:5]  ¹⁹ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

[21:5]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:37]  ²¹ 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]  ²² sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:46]  ²⁵ 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]  ²⁶ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ²⁷ tn Grk “the temple.”

[2:46]  ²⁸ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[19:47]  ²⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ³⁰ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ³¹ tn Grk “to destroy.”

[21:37]  ³³ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ³⁵ tn Grk “in the temple.”

[21:37]  ³⁶ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ³⁷ tn Grk “at the mountain called ‘of Olives.’”

[22:52]  ³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ³⁸ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ³⁹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[2:27]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁴² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁴³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴⁴ tn Grk “the temple.”

[2:27]  ⁴⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[4:9]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁴⁶ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁴⁸ tn Grk “and stood him.”

[4:9]  ⁴⁹ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁵⁰ tn This is another first class condition, as in v. 3.

[20:1]  ⁴⁹ tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.

[20:1]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁵¹ tn Grk “the temple.”

[20:1]  ⁵² tn Or “preaching.”

[20:1]  ⁵³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁵⁴ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[22:53]  ⁵³ tn Grk “in the temple.”

[22:53]  ⁵⁴ tn Grk “lay hands on me.”

[22:53]  ⁵⁵ tn Or “your time.”

[22:53]  ⁵⁶ tn Or “authority,” “domain.”