Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹  there was a man in Jerusalem ²  named Simeon who was righteous ³  and devout, looking for the restoration ⁴  of Israel, and the Holy Spirit ⁵  was upon him.

Lukas 7:16

7:16 Fear ⁶  seized them all, and they began to glorify ⁷  God, saying, “A great prophet ⁸  has appeared ⁹  among us!” and “God has come to help ¹⁰  his people!”

Lukas 19:9

19:9 Then ¹¹  Jesus said to him, “Today salvation ¹²  has come to this household, ¹³  because he too is a son of Abraham! ¹⁴ 

Lukas 22:20

22:20 And in the same way he took ¹⁵  the cup after they had eaten, ¹⁶  saying, “This cup that is poured out for you is the new covenant ¹⁷  in my blood.

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ¹⁸  you the Christ? ¹⁹  Save yourself and us!”

Lukas 24:21

24:21 But we had hoped ²⁰  that he was the one who was going to redeem ²¹  Israel. Not only this, but it is now the third day since these things happened.

[2:25]  ¹ 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).

[2:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁴ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[7:16]  ⁶ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁸ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁹ tn Grk “arisen.”

[7:16]  ¹⁰ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[19:9]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹² sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ¹³ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹⁴ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[22:20]  ¹⁵ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ¹⁶ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ¹⁷ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[23:39]  ¹⁸ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[24:21]  ²⁰ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²¹ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.