Lukas 1:42
Konteks1:42 She 1 exclaimed with a loud voice, 2 “Blessed are you among women, 3 and blessed is the child 4 in your womb!
Lukas 3:22
Konteks3:22 and the Holy Spirit descended on him in bodily form like a dove. 5 And a voice came from heaven, “You are my one dear Son; 6 in you I take great delight.” 7
Lukas 4:6-7
Konteks4:6 And he 8 said to him, “To you 9 I will grant this whole realm 10 – and the glory that goes along with it, 11 for it has been relinquished 12 to me, and I can give it to anyone I wish. 4:7 So then, if 13 you will worship 14 me, all this will be 15 yours.”
Lukas 4:34
Konteks4:34 “Ha! Leave us alone, 16 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 17 of God.”
Lukas 4:41
Konteks4:41 Demons also came out 18 of many, crying out, 19 “You are the Son of God!” 20 But he rebuked 21 them, and would not allow them to speak, 22 because they knew that he was the Christ. 23
Lukas 7:19
Konteks7:19 and sent them to Jesus 24 to ask, 25 “Are you the one who is to come, 26 or should we look for another?”
Lukas 11:2
Konteks11:2 So he said to them, “When you pray, 27 say:
Father, 28 may your name be honored; 29
may your kingdom come. 30
[1:42] 1 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 2 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 3 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 4 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[3:22] 5 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
[3:22] 6 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[3:22] 7 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
[3:22] tn Or “with you I am well pleased.”
[3:22] sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
[4:6] 8 tn Grk “And the devil.”
[4:6] 9 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
[4:6] 10 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
[4:6] 11 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
[4:6] 12 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
[4:7] 13 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 14 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:7] 15 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
[4:34] 16 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
[4:34] 17 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
[4:41] 18 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 19 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 20 tc Most
[4:41] 21 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
[4:41] 22 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
[4:41] 23 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:41] sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
[7:19] 24 tc ‡ Although most
[7:19] 25 tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
[7:19] 26 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.
[11:2] 27 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 28 tc Most
[11:2] sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[11:2] 29 tn Grk “hallowed be your name.”
[11:2] 30 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
