¹ tn This verb is imperfect.

² tn This verb is also imperfect.

³ tn Or “desert.”

⁴ tn Grk “until the day of his revealing.”

⁵ 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).

⁶ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

⁷ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁸ tn Or “forefathers”; Grk “fathers.”

⁹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

¹⁰ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

¹¹ 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.

¹² sn Note that this is again a battle between Satan and God; see 11:18-23.

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

¹⁴ tn Or “bondage”; Grk “bond.”

¹⁵ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

¹⁶ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

¹⁷ tn Or “should perish away from.”

¹⁸ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁹ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

²⁰ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

²¹ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

²² tn Here δέ (de) has not been translated.

²³ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

²⁴ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

²⁵ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

²⁶ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

²⁷ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

²⁸ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

²⁹ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³¹ tn Grk “in the temple.”

³² tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

³³ tn Grk “at the mountain called ‘of Olives.’”

sn See the note on the phrase Mount of Olives in 19:29.

³⁴ sn The first day of the week is the day after the Sabbath.

³⁵ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

³⁶ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

³⁷ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

³⁸ tn See Luke 9:22, 44; 13:33.

³⁹ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

⁴⁰ sn See the note on crucify in 23:21.

⁴¹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

⁴² 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).

⁴³ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

⁴⁴ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴⁶ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

⁴⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

⁴⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

⁴⁹ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.