Lukas 1:50-53

1:50 from ¹  generation to generation he is merciful ²  to those who fear ³  him.

1:51 He has demonstrated power ⁴  with his arm; he has scattered those whose pride wells up from the sheer arrogance ⁵  of their hearts.

1:52 He has brought down the mighty ⁶  from their thrones, and has lifted up those of lowly position; ⁷ 

1:53 he has filled the hungry with good things, ⁸  and has sent the rich away empty. ⁹ 

Lukas 6:20-23

6:20 Then ¹⁰  he looked up ¹¹  at his disciples and said:

“Blessed ¹²  are you who are poor, ¹³  for the kingdom of God belongs ¹⁴  to you.

6:21 “Blessed are you who hunger ¹⁵  now, for you will be satisfied. ¹⁶ 

“Blessed are you who weep now, for you will laugh. ¹⁷ 

6:22 “Blessed are you when people ¹⁸  hate you, and when they exclude you and insult you and reject you as evil ¹⁹  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ²⁰  your reward is great in heaven. For their ancestors ²¹  did the same things to the prophets. ²² 

Lukas 14:12-14

14:12 He ²³  said also to the man ²⁴  who had invited him, “When you host a dinner or a banquet, ²⁵  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, ²⁶  invite the poor, the crippled, ²⁷  the lame, and ²⁸  the blind. ²⁹  14:14 Then ³⁰  you will be blessed, ³¹  because they cannot repay you, for you will be repaid ³²  at the resurrection of the righteous.”

[1:50]  ¹ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ² sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ³ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:51]  ⁴ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ⁵ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:52]  ⁶ tn Or “rulers.”

[1:52]  ⁷ tn Or “those of humble position”

[1:52]  sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

[1:53]  ⁸ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ⁹ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[6:20]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ¹⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁹ 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.

[6:23]  ²⁰ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ²¹ tn Or “forefathers”; Grk “fathers.”

[6:23]  ²² sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[14:12]  ²³ tn Here δέ (de) has not been translated.

[14:12]  ²⁴ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ²⁵ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:13]  ²⁶ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ²⁷ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ²⁸ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ²⁹ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ³⁰ 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]  ³¹ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ³² sn The passive verb will be repaid looks at God’s commendation.