Lukas 1:45

1:45 And blessed ¹  is she who believed that ²  what was spoken to her by ³  the Lord would be fulfilled.” ⁴ 

Lukas 6:20-22

6:20 Then ⁵  he looked up ⁶  at his disciples and said:

“Blessed ⁷  are you who are poor, ⁸  for the kingdom of God belongs ⁹  to you.

6:21 “Blessed are you who hunger ¹⁰  now, for you will be satisfied. ¹¹ 

“Blessed are you who weep now, for you will laugh. ¹² 

6:22 “Blessed are you when people ¹³  hate you, and when they exclude you and insult you and reject you as evil ¹⁴  on account of the Son of Man!

Lukas 7:23

7:23 Blessed is anyone ¹⁵  who takes no offense at me.”

Lukas 10:23

10:23 Then ¹⁶  Jesus ¹⁷  turned ¹⁸  to his ¹⁹  disciples and said privately, “Blessed ²⁰  are the eyes that see what you see!

Lukas 11:27-28

11:27 As ²¹  he said these things, a woman in the crowd spoke out ²²  to him, “Blessed is the womb ²³  that bore you and the breasts at which you nursed!” ²⁴  11:28 But he replied, ²⁵  “Blessed rather are those who hear the word of God and obey ²⁶  it!”

Lukas 12:37-38

12:37 Blessed are those slaves ²⁷  whom their master finds alert ²⁸  when he returns! I tell you the truth, ²⁹  he will dress himself to serve, ³⁰  have them take their place at the table, ³¹  and will come ³²  and wait on them! ³³  12:38 Even if he comes in the second or third watch of the night ³⁴  and finds them alert, ³⁵  blessed are those slaves! ³⁶ 

Lukas 12:43

12:43 Blessed is that slave ³⁷  whom his master finds at work ³⁸  when he returns.

Lukas 14:14-15

14:14 Then ³⁹  you will be blessed, ⁴⁰  because they cannot repay you, for you will be repaid ⁴¹  at the resurrection of the righteous.”

The Parable of the Great Banquet

14:15 When ⁴²  one of those at the meal with Jesus ⁴³  heard this, he said to him, “Blessed is everyone ⁴⁴  who will feast ⁴⁵  in the kingdom of God!” ⁴⁶ 

Lukas 23:29

23:29 For this is certain: ⁴⁷  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ⁴⁸ 

[1:45]  ¹ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ² tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ³ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ⁴ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[6:20]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.”

[6:21]  ¹⁰ sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ¹¹ sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ¹² sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ¹³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁴ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[7:23]  ¹⁵ tn Grk “whoever.”

[10:23]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹⁸ 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]  ¹⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ²⁰ 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.

[11:27]  ²¹ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ²² tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ²³ tn For this term see L&N 8.69.

[11:27]  ²⁴ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:28]  ²⁵ tn Grk “said.”

[11:28]  ²⁶ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[12:37]  ²⁷ tn See the note on the word “slave” in 7:2.

[12:37]  ²⁸ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ³⁰ tn See v. 35 (same verb).

[12:37]  ³¹ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ³² tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ³³ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[12:38]  ³⁴ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ³⁵ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ³⁶ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:43]  ³⁷ tn See the note on the word “slave” in 7:2.

[12:43]  ³⁸ tn That is, doing his job, doing what he is supposed to be doing.

[14:14]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ⁴⁰ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁴¹ sn The passive verb will be repaid looks at God’s commendation.

[14:15]  ⁴² tn Here δέ (de) has not been translated.

[14:15]  ⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁴⁴ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁴⁵ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁴⁶ 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.

[23:29]  ⁴⁷ tn Grk “For behold.”

[23:29]  ⁴⁸ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:29]  sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.