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 5:23

5:23 Which is easier, ³  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 7:21

7:21 At that very time ⁴  Jesus ⁵  cured many people of diseases, sicknesses, ⁶  and evil spirits, and granted ⁷  sight to many who were blind.

Lukas 11:7

11:7 Then ⁸  he will reply ⁹  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹⁰  I cannot get up and give you anything.’ ¹¹ 

Lukas 12:36

12:36 be like people ¹²  waiting for their master to come back from the wedding celebration, ¹³  so that when he comes and knocks they can immediately open the door for him.

Lukas 15:4

15:4 “Which one ¹⁴  of you, if he has a hundred ¹⁵  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹⁶  and go look for ¹⁷  the one that is lost until he finds it? ¹⁸ 

Lukas 17:8

17:8 Won’t ¹⁹  the master ²⁰  instead say to him, ‘Get my dinner ready, and make yourself ready ²¹  to serve me while ²²  I eat and drink. Then ²³  you may eat and drink’?

Lukas 22:42

22:42 “Father, if you are willing, take ²⁴  this cup ²⁵  away from me. Yet not my will but yours ²⁶  be done.”

Lukas 23:33

23:33 So ²⁷  when they came to the place that is called “The Skull,” ²⁸  they crucified ²⁹  him there, along with the criminals, one on his right and one on his left.

Lukas 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ³⁰  who said he was alive.

Lukas 24:47

24:47 and repentance ³¹  for the forgiveness of sins would be proclaimed ³²  in his name to all nations, ³³  beginning from Jerusalem. ³⁴ 

[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.

[5:23]  ³ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[7:21]  ⁴ tn Grk “In that hour.”

[7:21]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁶ tn Grk “and sicknesses,” 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.

[7:21]  ⁷ tn Or “and bestowed (sight) on.”

[11:7]  ⁸ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁹ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ¹⁰ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ¹¹ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[12:36]  ¹² tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ¹³ sn An ancient wedding celebration could last for days (Tob 11:18).

[15:4]  ¹⁴ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹⁵ 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]  ¹⁶ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹⁷ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹⁸ 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.

[17:8]  ¹⁹ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ²⁰ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ²¹ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ²² tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ²³ tn Grk “after these things.”

[22:42]  ²⁴ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ²⁵ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ²⁶ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[23:33]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ²⁸ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ²⁹ sn See the note on crucify in 23:21.

[24:23]  ³⁰ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:47]  ³¹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ³² tn Or “preached,” “announced.”

[24:47]  ³³ 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]  ³⁴ 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.