Luke 2:36

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ¹  having been married to her husband for seven years until his death.

Luke 13:35

13:35 Look, your house is forsaken! ²  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ³ 

Luke 14:5

14:5 Then ⁴  he said to them, “Which of you, if you have a son ⁵  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Luke 16:15

16:15 But ⁶  Jesus ⁷  said to them, “You are the ones who justify yourselves in men’s eyes, ⁸  but God knows your hearts. For what is highly prized ⁹  among men is utterly detestable ¹⁰  in God’s sight.

Luke 17:7

17:7 “Would any one of you say ¹¹  to your slave ¹²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹³ 

Luke 23:26

The Crucifixion

23:26 As ¹⁴  they led him away, they seized Simon of Cyrene, ¹⁵  who was coming in from the country. ¹⁶  They placed the cross on his back and made him carry it behind Jesus. ¹⁷ 

[2:36]  ¹ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[13:35]  ² sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ³ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:5]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ⁴ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[16:15]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁶ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ⁷ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ⁸ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[17:7]  ⁵ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁶ tn See the note on the word “slave” in 7:2.

[17:7]  ⁷ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[23:26]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ⁷ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ⁸ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ⁹ tn Grk “they placed the cross on him to carry behind Jesus.”