Luke 2:37

2:37 She had lived as a widow since then for eighty-four years. ¹  She never left the temple, worshiping with fasting and prayer night and day. ² 

Luke 2:46

2:46 After ³  three days ⁴  they found him in the temple courts, ⁵  sitting among the teachers, ⁶  listening to them and asking them questions.

Luke 19:47

19:47 Jesus ⁷  was teaching daily in the temple courts. The chief priests and the experts in the law ⁸  and the prominent leaders among the people were seeking to assassinate ⁹  him,

Luke 21:37

21:37 So ¹⁰  every day Jesus ¹¹  was teaching in the temple courts, ¹²  but at night he went and stayed ¹³  on the Mount of Olives. ¹⁴ 

Luke 22:52

22:52 Then ¹⁵  Jesus said to the chief priests, the officers of the temple guard, ¹⁶  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹⁷ 

[2:37]  ¹ 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]  ² sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:46]  ³ 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]  ⁴ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ⁵ tn Grk “the temple.”

[2:46]  ⁶ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[19:47]  ⁵ 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]  ⁶ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ⁷ tn Grk “to destroy.”

[21:37]  ⁷ 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]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁹ tn Grk “in the temple.”

[21:37]  ¹⁰ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ¹¹ tn Grk “at the mountain called ‘of Olives.’”

[22:52]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹⁰ 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]  ¹¹ 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).