Lukas 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 

Lukas 3:19

3:19 But when John rebuked Herod ³  the tetrarch ⁴  because of Herodias, his brother’s wife, ⁵  and because of all the evil deeds ⁶  that he had done,

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁷  afterward ⁸  he went on through towns ⁹  and villages, preaching and proclaiming the good news ¹⁰  of the kingdom of God. ¹¹  The ¹²  twelve were with him,

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹³  from one town after another, ¹⁴  he spoke to them ¹⁵  in a parable:

Lukas 8:18

8:18 So listen carefully, ¹⁶  for whoever has will be given more, but ¹⁷  whoever does not have, even what he thinks he has ¹⁸  will be taken from him.”

Lukas 11:49

11:49 For this reason also the wisdom ¹⁹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ²⁰  Jesus ²¹  told this parable: “A man had a fig tree ²²  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 15:25

15:25 “Now his older son was in the field. As ²³  he came and approached the house, he heard music ²⁴  and dancing.

Lukas 16:3

16:3 Then ²⁵  the manager said to himself, ‘What should I do, since my master is taking my position ²⁶  away from me? I’m not strong enough to dig, ²⁷  and I’m too ashamed ²⁸  to beg.

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²⁹  so that when it runs out you will be welcomed ³⁰  into the eternal homes. ³¹ 

Lukas 16:26

16:26 Besides all this, ³²  a great chasm ³³  has been fixed between us, ³⁴  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ³⁵  in your midst.” ³⁶ 

Lukas 18:34

18:34 But ³⁷  the twelve ³⁸  understood none of these things. This ³⁹  saying was hidden from them, and they did not grasp ⁴⁰  what Jesus meant. ⁴¹ 

Lukas 22:59

22:59 And after about an hour still another insisted, ⁴²  “Certainly this man was with him, because he too is a Galilean.” ⁴³ 

Lukas 24:41

24:41 And while they still could not believe it ⁴⁴  (because of their joy) and were amazed, ⁴⁵  he said to them, “Do you have anything here to eat?” ⁴⁶ 

Lukas 24:47

24:47 and repentance ⁴⁷  for the forgiveness of sins would be proclaimed ⁴⁸  in his name to all nations, ⁴⁹  beginning from Jerusalem. ⁵⁰ 

[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.

[3:19]  ³ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁴ sn See the note on tetrarch in 3:1.

[3:19]  ⁵ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ⁶ tn Or “immoralities.”

[8:1]  ⁷ tn Grk “And it happened that some time.” 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.

[8:1]  ⁸ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁹ tn Or “cities.”

[8:1]  ¹⁰ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ¹¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:1]  ¹² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ¹³ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹⁴ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹⁵ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:18]  ¹⁶ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹⁷ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹⁸ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[11:49]  ¹⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[13:6]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ²¹ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²² sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[15:25]  ²³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ²⁴ sn This would have been primarily instrumental music, but might include singing as well.

[16:3]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ²⁶ tn Grk “the stewardship,” “the management.”

[16:3]  ²⁷ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ²⁸ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[16:9]  ²⁹ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ³⁰ sn The passive refers to the welcome of heaven.

[16:9]  ³¹ tn Grk “eternal tents” (as dwelling places).

[16:26]  ³² tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ³³ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ³⁴ tn Grk “between us and you.”

[17:21]  ³⁵ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ³⁶ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[18:34]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ³⁸ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ³⁹ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ⁴⁰ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ⁴¹ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[22:59]  ⁴² tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ⁴³ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[24:41]  ⁴⁴ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ⁴⁵ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ⁴⁶ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

[24:47]  ⁴⁷ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴⁸ tn Or “preached,” “announced.”

[24:47]  ⁴⁹ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁵⁰ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.