Lukas 6:20

6:20 Then ¹  he looked up ²  at his disciples and said:

“Blessed ³  are you who are poor, ⁴  for the kingdom of God belongs ⁵  to you.

Lukas 10:20

10:20 Nevertheless, do not rejoice that ⁶  the spirits submit to you, but rejoice ⁷  that your names stand written ⁸  in heaven.”

Lukas 10:23

10:23 Then ⁹  Jesus ¹⁰  turned ¹¹  to his ¹²  disciples and said privately, “Blessed ¹³  are the eyes that see what you see!

Lukas 12:7

12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ¹⁴  you are more valuable than many sparrows.

Lukas 16:12

16:12 And if you haven’t been trustworthy ¹⁵  with someone else’s property, ¹⁶  who will give you your own ¹⁷ ?

Lukas 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ¹⁸  surrounded ¹⁹  by armies, then know that its ²⁰  desolation ²¹  has come near.

Lukas 21:31

21:31 So also you, when you see these things happening, know ²²  that the kingdom of God ²³  is near.

Lukas 22:15

22:15 And he said to them, “I have earnestly desired ²⁴  to eat this Passover with you before I suffer.

Lukas 22:33

22:33 But Peter ²⁵  said to him, “Lord, I am ready to go with you both to prison and to death!” ²⁶ 

[6:20]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ² tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ³ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ⁴ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ⁵ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[10:20]  ⁶ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ⁷ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁸ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:23]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹¹ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹³ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[12:7]  ¹⁴ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[16:12]  ¹⁵ tn Or “faithful.”

[16:12]  ¹⁶ tn Grk “have not been faithful with what is another’s.”

[16:12]  ¹⁷ tn Grk “what is your own.”

[21:20]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ¹⁹ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ²⁰ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ²¹ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:31]  ²² tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ²³ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[22:15]  ²⁴ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[22:33]  ²⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ²⁶ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.