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 2:46

2:46 After ²  three days ³  they found him in the temple courts, ⁴  sitting among the teachers, ⁵  listening to them and asking them questions.

Luke 5:27

The Call of Levi; Eating with Sinners

5:27 After ⁶  this, Jesus ⁷  went out and saw a tax collector ⁸  named Levi ⁹  sitting at the tax booth. ¹⁰  “Follow me,” ¹¹  he said to him.

Luke 5:30

5:30 But ¹²  the Pharisees ¹³  and their experts in the law ¹⁴  complained ¹⁵  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁶ 

Luke 9:28

The Transfiguration

9:28 Now ¹⁷  about eight days ¹⁸  after these sayings, Jesus ¹⁹  took with him Peter, John, and James, and went up the mountain to pray.

Luke 9:39

9:39 A ²⁰  spirit seizes him, and he suddenly screams; ²¹  it throws him into convulsions ²²  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ²³  him severely.

Luke 10:17

10:17 Then ²⁴  the seventy-two ²⁵  returned with joy, saying, “Lord, even the demons submit to ²⁶  us in your name!” ²⁷ 

Luke 12:4

12:4 “I ²⁸  tell you, my friends, do not be afraid of those who kill the body, ²⁹  and after that have nothing more they can do.

Luke 13:1

A Call to Repent

13:1 Now ³⁰  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ³¹ 

Luke 14:9

14:9 So ³²  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ³³  you will begin to move to the least important ³⁴  place.

Luke 15:30

15:30 But when this son of yours ³⁵  came back, who has devoured ³⁶  your assets with prostitutes, ³⁷  you killed the fattened calf ³⁸  for him!’

Luke 18:4

18:4 For ³⁹  a while he refused, but later on ⁴⁰  he said to himself, ‘Though I neither fear God nor have regard for people, ⁴¹ 

Luke 22:20

22:20 And in the same way he took ⁴²  the cup after they had eaten, ⁴³  saying, “This cup that is poured out for you is the new covenant ⁴⁴  in my blood.

Luke 22:52

22:52 Then ⁴⁵  Jesus said to the chief priests, the officers of the temple guard, ⁴⁶  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁴⁷ 

Luke 22:58

22:58 Then ⁴⁸  a little later someone else ⁴⁹  saw him and said, “You are one of them too.” But Peter said, “Man, ⁵⁰  I am not!”

Luke 24:5

24:5 The ⁵¹  women ⁵²  were terribly frightened ⁵³  and bowed ⁵⁴  their faces to the ground, but the men said to them, “Why do you look for the living ⁵⁵  among the dead?

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

[2:46]  ² 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]  ³ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ⁴ tn Grk “the temple.”

[2:46]  ⁵ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[5:27]  ³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ⁵ sn See the note on tax collectors in 3:12.

[5:27]  ⁶ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ⁷ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ⁸ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:30]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

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

[5:30]  ⁶ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁷ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁸ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[9:28]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:39]  ⁶ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ⁷ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ⁸ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ⁹ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[10:17]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁸ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁹ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ¹⁰ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[12:4]  ⁸ tn Here δέ (de) has not been translated.

[12:4]  ⁹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[13:1]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁰ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[14:9]  ¹⁰ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ¹¹ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ¹² tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[15:30]  ¹¹ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹² sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ¹³ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ¹⁴ sn See note on the phrase “fattened calf” in v. 23.

[18:4]  ¹² tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹³ tn Grk “after these things.”

[18:4]  ¹⁴ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[22:20]  ¹³ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ¹⁴ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ¹⁵ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:52]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹⁵ 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]  ¹⁶ 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).

[22:58]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ¹⁶ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ¹⁷ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[24:5]  ¹⁶ tn Here δέ (de) has not been translated.

[24:5]  ¹⁷ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ¹⁸ tn Or “They were extremely afraid.”

[24:5]  ¹⁹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ²⁰ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.