Lukas 1:42

1:42 She ¹  exclaimed with a loud voice, ²  “Blessed are you among women, ³  and blessed is the child ⁴  in your womb!

Lukas 9:60

9:60 But Jesus ⁵  said to him, “Let the dead bury their own dead, ⁶  but as for you, go and proclaim the kingdom of God.” ⁷ 

Lukas 10:37

10:37 The expert in religious law ⁸  said, “The one who showed mercy ⁹  to him.” So ¹⁰  Jesus said to him, “Go and do ¹¹  the same.”

Lukas 19:42

19:42 saying, “If you had only known on this day, ¹²  even you, the things that make for peace! ¹³  But now they are hidden ¹⁴  from your eyes.

Lukas 22:32

22:32 but I have prayed for you, Simon, ¹⁵  that your faith may not fail. ¹⁶  When ¹⁷  you have turned back, ¹⁸  strengthen ¹⁹  your brothers.”

Lukas 22:58

22:58 Then ²⁰  a little later someone else ²¹  saw him and said, “You are one of them too.” But Peter said, “Man, ²²  I am not!”

Lukas 22:67

22:67 and said, “If ²³  you are the Christ, ²⁴  tell us.” But he said to them, “If ²⁵  I tell you, you will not ²⁶  believe,

Lukas 22:70

22:70 So ²⁷  they all said, “Are you the Son of God, ²⁸  then?” He answered ²⁹  them, “You say ³⁰  that I am.”

Lukas 23:40

23:40 But the other rebuked him, saying, ³¹  “Don’t ³²  you fear God, since you are under the same sentence of condemnation? ³³ 

[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.

[9:60]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁶ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ⁷ sn The kingdom of God is a major theme of Jesus. 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.

[10:37]  ⁸ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ⁹ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹⁰ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹¹ tn This recalls the verb of the earlier reply in v. 28.

[19:42]  ¹² sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹³ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹⁴ 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).

[22:32]  ¹⁵ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹⁶ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹⁸ tn Or “turned around.”

[22:32]  ¹⁹ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[22:58]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ²¹ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ²² tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:67]  ²³ tn This is a first class condition in the Greek text.

[22:67]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ²⁵ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ²⁶ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:70]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ²⁸ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ²⁹ tn Grk “He said to them.”

[22:70]  ³⁰ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[23:40]  ³¹ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ³² tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ³³ tn The words “of condemnation” are not in the Greek text, but are implied.