Lukas 2:36

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ¹  having been married to her husband for seven years until his death.

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ²  he said to himself, “If this man were a prophet, ³  he would know who and what kind of woman ⁴  this is who is touching him, that she is a sinner.”

Lukas 8:2

8:2 and also some women ⁵  who had been healed of evil spirits and disabilities: ⁶  Mary ⁷  (called Magdalene), from whom seven demons had gone out,

Lukas 8:27

8:27 As ⁸  Jesus ⁹  stepped ashore, ¹⁰  a certain man from the town ¹¹  met him who was possessed by demons. ¹²  For a long time this man ¹³  had worn no clothes and had not lived in a house, but among ¹⁴  the tombs.

Lukas 8:35

8:35 So ¹⁵  the people went out to see what had happened, and they came to Jesus. They ¹⁶  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 8:37

8:37 Then ¹⁷  all the people of the Gerasenes ¹⁸  and the surrounding region ¹⁹  asked Jesus ²⁰  to leave them alone, ²¹  for they were seized with great fear. ²²  So ²³  he got into the boat and left. ²⁴ 

Lukas 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ²⁵  the tetrarch ²⁶  heard about everything that was happening, and he was thoroughly perplexed, ²⁷  because some people were saying that John ²⁸  had been raised from the dead,

Lukas 13:16

13:16 Then ²⁹  shouldn’t ³⁰  this woman, a daughter of Abraham whom Satan ³¹  bound for eighteen long ³²  years, be released from this imprisonment ³³  on the Sabbath day?”

Lukas 19:22

19:22 The king ³⁴  said to him, ‘I will judge you by your own words, ³⁵  you wicked slave! ³⁶  So you knew, did you, that I was a severe ³⁷  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 20:19

20:19 Then ³⁸  the experts in the law ³⁹  and the chief priests wanted to arrest ⁴⁰  him that very hour, because they realized he had told this parable against them. But ⁴¹  they were afraid of the people.

Lukas 22:52

22:52 Then ⁴²  Jesus said to the chief priests, the officers of the temple guard, ⁴³  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁴⁴ 

Lukas 23:8

23:8 When ⁴⁵  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ⁴⁶  some miraculous sign. ⁴⁷ 

[2:36]  ¹ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[7:39]  ² tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ³ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁴ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:2]  ⁵ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁶ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁷ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:27]  ⁸ tn Here δέ (de) has not been translated.

[8:27]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ¹⁰ tn Grk “stepped out on land.”

[8:27]  ¹¹ tn Or “city.”

[8:27]  ¹² tn Grk “who had demons.”

[8:27]  ¹³ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ¹⁴ tn Or “in.”

[8:35]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ¹⁶ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:37]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹⁸ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹⁹ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ²¹ tn Or “to depart from them.”

[8:37]  ²² sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ²³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ²⁴ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[9:7]  ²⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ²⁶ sn See the note on tetrarch in 3:1.

[9:7]  ²⁷ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ²⁸ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[13:16]  ²⁹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ³⁰ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ³¹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ³² tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ³³ tn Or “bondage”; Grk “bond.”

[19:22]  ³⁴ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ³⁵ tn Grk “out of your own mouth” (an idiom).

[19:22]  ³⁶ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ³⁷ tn Or “exacting,” “harsh,” “hard.”

[20:19]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ³⁹ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁴⁰ tn Grk “tried to lay hands on him.”

[20:19]  ⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[22:52]  ⁴² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ⁴³ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ⁴⁴ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[23:8]  ⁴⁵ tn Here δέ (de) has not been translated.

[23:8]  ⁴⁶ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ⁴⁷ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).