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 4:42

4:42 The next morning ³  Jesus ⁴  departed and went to a deserted place. Yet ⁵  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 10:30

10:30 Jesus replied, ⁶  “A man was going down ⁷  from Jerusalem ⁸  to Jericho, ⁹  and fell into the hands of robbers, who stripped him, beat ¹⁰  him up, and went off, leaving him half dead. ¹¹ 

Lukas 15:4

15:4 “Which one ¹²  of you, if he has a hundred ¹³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹⁴  and go look for ¹⁵  the one that is lost until he finds it? ¹⁶ 

Lukas 15:20

15:20 So ¹⁷  he got up and went to his father. But while he was still a long way from home ¹⁸  his father saw him, and his heart went out to him; ¹⁹  he ran and hugged ²⁰  his son ²¹  and kissed him.

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²²  so that when it runs out you will be welcomed ²³  into the eternal homes. ²⁴ 

[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.

[4:42]  ³ tn Grk “When it became day.”

[4:42]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁵ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[10:30]  ⁶ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ⁷ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ⁹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁰ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ¹¹ sn That is, in a state between life and death; severely wounded.

[15:4]  ¹² tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹³ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹⁴ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹⁵ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹⁶ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:20]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹⁸ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹⁹ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ²⁰ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ²¹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[16:9]  ²² 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]  ²³ sn The passive refers to the welcome of heaven.

[16:9]  ²⁴ tn Grk “eternal tents” (as dwelling places).