Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹  there was a man in Jerusalem ²  named Simeon who was righteous ³  and devout, looking for the restoration ⁴  of Israel, and the Holy Spirit ⁵  was upon him.

Lukas 2:37

2:37 She had lived as a widow since then for eighty-four years. ⁶  She never left the temple, worshiping with fasting and prayer night and day. ⁷ 

Lukas 2:51

2:51 Then ⁸  he went down with them and came to Nazareth, ⁹  and was obedient ¹⁰  to them. But ¹¹  his mother kept all these things ¹²  in her heart. ¹³ 

Lukas 6:9

6:9 Then ¹⁴  Jesus said to them, “I ask you, ¹⁵  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 7:37

7:37 Then ¹⁶  when a woman of that town, who was a sinner, learned that Jesus ¹⁷  was dining ¹⁸  at the Pharisee’s house, she brought an alabaster jar ¹⁹  of perfumed oil. ²⁰ 

Lukas 8:43

8:43 Now ²¹  a woman was there who had been suffering from a hemorrhage ²²  for twelve years ²³  but could not be healed by anyone.

Lukas 11:51

11:51 from the blood of Abel ²⁴  to the blood of Zechariah, ²⁵  who was killed ²⁶  between the altar and the sanctuary. ²⁷  Yes, I tell you, it will be charged against ²⁸  this generation.

Lukas 12:19

12:19 And I will say to myself, ²⁹  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Lukas 12:24

12:24 Consider the ravens: ³⁰  They do not sow or reap, they have no storeroom or barn, yet God feeds ³¹  them. How much more valuable are you than the birds!

Lukas 13:31

Going to Jerusalem

13:31 At that time, ³²  some Pharisees ³³  came up and said to Jesus, ³⁴  “Get away from here, ³⁵  because Herod ³⁶  wants to kill you.”

Lukas 14:14

14:14 Then ³⁷  you will be blessed, ³⁸  because they cannot repay you, for you will be repaid ³⁹  at the resurrection of the righteous.”

Lukas 16:16

16:16 “The law and the prophets were in force ⁴⁰  until John; ⁴¹  since then, ⁴²  the good news of the kingdom of God ⁴³  has been proclaimed, and everyone is urged to enter it. ⁴⁴ 

Lukas 16:30

16:30 Then ⁴⁵  the rich man ⁴⁶  said, ‘No, father Abraham, but if someone from the dead ⁴⁷  goes to them, they will repent.’

Lukas 17:27

17:27 People ⁴⁸  were eating, ⁴⁹  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ⁵⁰  the flood came and destroyed them all. ⁵¹ 

Lukas 19:9

19:9 Then ⁵²  Jesus said to him, “Today salvation ⁵³  has come to this household, ⁵⁴  because he too is a son of Abraham! ⁵⁵ 

Lukas 20:36

20:36 In fact, they can no longer die, because they are equal to angels ⁵⁶  and are sons of God, since they are ⁵⁷  sons ⁵⁸  of the resurrection.

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ⁵⁹  And after he said this he breathed his last.

Lukas 24:6

24:6 He is not here, but has been raised! ⁶⁰  Remember how he told you, while he was still in Galilee, ⁶¹ 

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁶²  would suffer ⁶³  and would rise from the dead on the third day,

[2:25]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[2:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁴ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:37]  ⁶ 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]  ⁷ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:51]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ¹⁰ tn Or “was submitting.”

[2:51]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ¹² tn Or “all these words.”

[2:51]  ¹³ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[6:9]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹⁵ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[7:37]  ¹⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹⁸ tn Grk “was reclining at table.”

[7:37]  ¹⁹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ²⁰ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[8:43]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ²² tn Grk “a flow of blood.”

[8:43]  ²³ 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.

[11:51]  ²⁴ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ²⁵ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ²⁶ tn Or “who perished.”

[11:51]  ²⁷ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ²⁸ tn Or “required from.”

[12:19]  ²⁹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:24]  ³⁰ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ³¹ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[13:31]  ³² tn Grk “At that very hour.”

[13:31]  ³³ sn See the note on Pharisees in 5:17.

[13:31]  ³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ³⁵ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ³⁶ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:14]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ³⁸ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ³⁹ sn The passive verb will be repaid looks at God’s commendation.

[16:16]  ⁴⁰ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ⁴¹ sn John refers to John the Baptist.

[16:16]  ⁴² sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁴³ 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.

[16:16]  ⁴⁴ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:30]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁴⁶ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁴⁷ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[17:27]  ⁴⁸ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ⁴⁹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ⁵¹ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[19:9]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ⁵³ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ⁵⁴ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁵⁵ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[20:36]  ⁵⁶ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁵⁷ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁵⁸ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[23:46]  ⁵⁹ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[24:6]  ⁶⁰ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ⁶¹ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:46]  ⁶² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁶³ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.