Lukas 4:41

4:41 Demons also came out ¹  of many, crying out, ²  “You are the Son of God!” ³  But he rebuked ⁴  them, and would not allow them to speak, ⁵  because they knew that he was the Christ. ⁶ 

Lukas 16:15

16:15 But ⁷  Jesus ⁸  said to them, “You are the ones who justify yourselves in men’s eyes, ⁹  but God knows your hearts. For what is highly prized ¹⁰  among men is utterly detestable ¹¹  in God’s sight.

Lukas 19:44

19:44 They will demolish you ¹²  – you and your children within your walls ¹³  – and they will not leave within you one stone ¹⁴  on top of another, ¹⁵  because you did not recognize the time of your visitation from God.” ¹⁶ 

Lukas 22:61

22:61 Then ¹⁷  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ¹⁸  how he had said to him, “Before a rooster crows today, you will deny me three times.”

[4:41]  ¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ³ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[16:15]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁰ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹¹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[19:44]  ¹² 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]  ¹³ 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]  ¹⁴ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁵ tn Grk “leave stone on stone.”

[19:44]  ¹⁶ 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.

[22:61]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ¹⁸ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).