Lukas 2:36-37

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. 2:37 She had lived as a widow since then for eighty-four years. ²  She never left the temple, worshiping with fasting and prayer night and day. ³ 

Lukas 4:2

4:2 where for forty days he endured temptations ⁴  from the devil. He ⁵  ate nothing ⁶  during those days, and when they were completed, ⁷  he was famished.

Lukas 5:7

5:7 So ⁸  they motioned ⁹  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ¹⁰ 

Lukas 5:29

5:29 Then ¹¹  Levi gave a great banquet ¹²  in his house for Jesus, ¹³  and there was a large crowd of tax collectors and others sitting ¹⁴  at the table with them.

Lukas 8:43

8:43 Now ¹⁵  a woman was there who had been suffering from a hemorrhage ¹⁶  for twelve years ¹⁷  but could not be healed by anyone.

Lukas 12:19

12:19 And I will say to myself, ¹⁸  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Lukas 13:11

13:11 and a woman was there ¹⁹  who had been disabled by a spirit ²⁰  for eighteen years. She ²¹  was bent over and could not straighten herself up completely. ²² 

Lukas 13:16

13:16 Then ²³  shouldn’t ²⁴  this woman, a daughter of Abraham whom Satan ²⁵  bound for eighteen long ²⁶  years, be released from this imprisonment ²⁷  on the Sabbath day?”

Lukas 13:19

13:19 It is like a mustard seed ²⁸  that a man took and sowed ²⁹  in his garden. It ³⁰  grew and became a tree, ³¹  and the wild birds ³²  nested in its branches.” ³³ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ³⁴  some Pharisees ³⁵  came up and said to Jesus, ³⁶  “Get away from here, ³⁷  because Herod ³⁸  wants to kill you.”

Lukas 16:22

16:22 “Now ³⁹  the poor man died and was carried by the angels to Abraham’s side. ⁴⁰  The ⁴¹  rich man also died and was buried. ⁴² 

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

[2:37]  ² 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]  ³ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[4:2]  ⁴ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁶ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁷ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[5:7]  ⁸ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ⁹ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ¹⁰ tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:29]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ¹² sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ¹⁴ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[8:43]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁶ tn Grk “a flow of blood.”

[8:43]  ¹⁷ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[12:19]  ¹⁸ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[13:11]  ¹⁹ tn Grk “and behold, a woman.” 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).

[13:11]  ²⁰ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ²¹ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ²² tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:16]  ²³ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²⁴ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ²⁵ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²⁶ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²⁷ tn Or “bondage”; Grk “bond.”

[13:19]  ²⁸ sn The mustard seed was noted for its tiny size.

[13:19]  ²⁹ tn Grk “threw.”

[13:19]  ³⁰ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ³¹ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ³² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ³³ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:31]  ³⁴ tn Grk “At that very hour.”

[13:31]  ³⁵ sn See the note on Pharisees in 5:17.

[13:31]  ³⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ³⁷ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ³⁸ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[16:22]  ³⁹ tn Grk “Now it happened that the.” 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.

[16:22]  ⁴⁰ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ⁴¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ⁴² sn The shorter description suggests a different fate, which is confirmed in the following verses.