Lukas 1:7

1:7 But they did not have a child, because Elizabeth was barren, ¹  and they were both very old. ² 

Lukas 5:35

5:35 But those days are coming, and when the bridegroom is taken from them, ³  at that time ⁴  they will fast.”

Lukas 8:6

8:6 Other seed fell on rock, ⁵  and when it came up, it withered because it had no moisture.

Lukas 14:27

14:27 Whoever does not carry his own cross ⁶  and follow ⁷  me cannot be my disciple.

Lukas 18:27

18:27 He replied, “What is impossible ⁸  for mere humans ⁹  is possible for God.”

Lukas 20:31

20:31 and then the third married her, and in this same way all seven died, leaving no children.

Lukas 20:41

The Messiah: David’s Son and Lord

20:41 But ¹⁰  he said to them, “How is it that they say that the Christ ¹¹  is David’s son? ¹² 

[1:7]  ¹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ² tn Grk “were both advanced in days” (an idiom for old age).

[5:35]  ³ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ⁴ tn Grk “then in those days.”

[8:6]  ⁵ sn The rock in Palestine would be a limestone base lying right under the soil.

[14:27]  ⁶ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ⁷ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[18:27]  ⁸ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ⁹ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[20:41]  ¹⁰ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ¹² sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.