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 3:17

3:17 His winnowing fork ³  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁴  but the chaff he will burn up with inextinguishable fire.” ⁵ 

Lukas 7:28

7:28 I tell you, among those born of women no one is greater ⁶  than John. ⁷  Yet the one who is least ⁸  in the kingdom of God ⁹  is greater than he is.”

Lukas 8:43

8:43 Now ¹⁰  a woman was there who had been suffering from a hemorrhage ¹¹  for twelve years ¹²  but could not be healed by anyone.

Lukas 8:47

8:47 When ¹³  the woman saw that she could not escape notice, ¹⁴  she came trembling and fell down before him. In ¹⁵  the presence of all the people, she explained why ¹⁶  she had touched him and how she had been immediately healed.

Lukas 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ¹⁷  or under a basket, ¹⁸  but on a lampstand, so that those who come in can see the light.

Lukas 13:35

13:35 Look, your house is forsaken! ¹⁹  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ²⁰ 

Lukas 14:26

14:26 “If anyone comes to me and does not hate ²¹  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²²  he cannot be my disciple.

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²³  so that when it runs out you will be welcomed ²⁴  into the eternal homes. ²⁵ 

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ²⁶  we have only done what was our duty.’” ²⁷ 

Lukas 18:13

18:13 The tax collector, however, stood ²⁸  far off and would not even look up ²⁹  to heaven, but beat his breast and said, ‘God, be merciful ³⁰  to me, sinner that I am!’ ³¹ 

Lukas 19:44

19:44 They will demolish you ³²  – you and your children within your walls ³³  – and they will not leave within you one stone ³⁴  on top of another, ³⁵  because you did not recognize the time of your visitation from God.” ³⁶ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ³⁷  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ³⁸ 

Lukas 21:36

21:36 But stay alert at all times, ³⁹  praying that you may have strength to escape all these things that must ⁴⁰  happen, and to stand before the Son of Man.”

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ⁴¹  He bent down ⁴²  and saw only the strips of linen cloth; ⁴³  then he went home, ⁴⁴  wondering ⁴⁵  what had happened. ⁴⁶ 

[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.

[3:17]  ³ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁴ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁵ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[7:28]  ⁶ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ⁷ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ⁸ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ⁹ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[8:43]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹¹ tn Grk “a flow of blood.”

[8:43]  ¹² 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.

[8:47]  ¹³ tn Here δέ (de) has not been translated.

[8:47]  ¹⁴ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ¹⁶ tn Grk “told for what reason.”

[11:33]  ¹⁷ 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]  ¹⁸ 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).

[13:35]  ¹⁹ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ²⁰ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:26]  ²¹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²² tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[16:9]  ²³ 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]  ²⁴ sn The passive refers to the welcome of heaven.

[16:9]  ²⁵ tn Grk “eternal tents” (as dwelling places).

[17:10]  ²⁶ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ²⁷ tn Or “we have only done what we were supposed to do.”

[18:13]  ²⁸ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ²⁹ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ³⁰ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ³¹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[19:44]  ³² tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ³³ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ³⁴ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ³⁵ tn Grk “leave stone on stone.”

[19:44]  ³⁶ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[21:34]  ³⁷ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ³⁸ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[21:36]  ³⁹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁴⁰ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[24:12]  ⁴¹ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ⁴² sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ⁴³ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ⁴⁴ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ⁴⁵ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁴⁶ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.