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 7:12

7:12 As he approached the town gate, a man ⁶  who had died was being carried out, ⁷  the only son of his mother (who ⁸  was a widow ⁹ ), and a large crowd from the town ¹⁰  was with her.

Lukas 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ¹¹ 

‘We played the flute for you, yet you did not dance; ¹² 

we wailed in mourning, ¹³  yet you did not weep.’

Lukas 7:37

7:37 Then ¹⁴  when a woman of that town, who was a sinner, learned that Jesus ¹⁵  was dining ¹⁶  at the Pharisee’s house, she brought an alabaster jar ¹⁷  of perfumed oil. ¹⁸ 

Lukas 8:43

8:43 Now ¹⁹  a woman was there who had been suffering from a hemorrhage ²⁰  for twelve years ²¹  but could not be healed by anyone.

Lukas 11:17

11:17 But Jesus, ²²  realizing their thoughts, said to them, ²³  “Every kingdom divided against itself is destroyed, ²⁴  and a divided household falls. ²⁵ 

Lukas 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ²⁶  or under a basket, ²⁷  but on a lampstand, so that those who come in can see the light.

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ²⁸  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²⁹  began to speak first to his disciples, “Be on your guard against ³⁰  the yeast of the Pharisees, ³¹  which is hypocrisy. ³² 

Lukas 15:4

15:4 “Which one ³³  of you, if he has a hundred ³⁴  sheep and loses one of them, would not leave the ninety-nine in the open pasture ³⁵  and go look for ³⁶  the one that is lost until he finds it? ³⁷ 

Lukas 16:26

16:26 Besides all this, ³⁸  a great chasm ³⁹  has been fixed between us, ⁴⁰  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 22:10

22:10 He said to them, “Listen, ⁴¹  when you have entered the city, a man carrying a jar of water ⁴²  will meet you. ⁴³  Follow him into the house that he enters,

[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.

[7:12]  ⁶ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ⁷ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ⁸ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ⁹ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ¹⁰ tn Or “city.”

[7:32]  ¹¹ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ¹² sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ¹³ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:37]  ¹⁴ 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]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹⁶ tn Grk “was reclining at table.”

[7:37]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ²⁰ tn Grk “a flow of blood.”

[8:43]  ²¹ 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.

[11:17]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ²³ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ²⁴ tn Or “is left in ruins.”

[11:17]  ²⁵ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:33]  ²⁶ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ²⁷ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:33]  tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[12:1]  ²⁸ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³⁰ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ³¹ sn See the note on Pharisees in 5:17.

[12:1]  ³² sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[15:4]  ³³ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ³⁴ 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]  ³⁵ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ³⁶ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ³⁷ 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.

[16:26]  ³⁸ 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]  ³⁹ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ⁴⁰ tn Grk “between us and you.”

[22:10]  ⁴¹ tn Grk “behold.”

[22:10]  ⁴² sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁴³ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.