Lukas 2:26

2:26 It ¹  had been revealed ²  to him by the Holy Spirit that he would not die ³  before ⁴  he had seen the Lord’s Christ. ⁵ 

Lukas 3:15

3:15 While the people were filled with anticipation ⁶  and they all wondered ⁷  whether perhaps John ⁸  could be the Christ, ⁹ 

Lukas 4:3

4:3 The devil said to him, “If ¹⁰  you are the Son of God, command this stone to become bread.” ¹¹ 

Lukas 4:31

Ministry in Capernaum

4:31 So ¹²  he went down to Capernaum, ¹³  a town ¹⁴  in Galilee, and on the Sabbath he began to teach the people. ¹⁵ 

Lukas 7:50

7:50 He ¹⁶  said to the woman, “Your faith ¹⁷  has saved you; ¹⁸  go in peace.”

Lukas 9:20

9:20 Then ¹⁹  he said to them, “But who do you say that I am?” Peter ²⁰  answered, ²¹  “The Christ ²²  of God.”

Lukas 9:38

9:38 Then ²³  a man from the crowd cried out, ²⁴  “Teacher, I beg you to look at ²⁵  my son – he is my only child!

Lukas 9:60

9:60 But Jesus ²⁶  said to him, “Let the dead bury their own dead, ²⁷  but as for you, go and proclaim the kingdom of God.” ²⁸ 

Lukas 10:8

10:8 Whenever ²⁹  you enter a town ³⁰  and the people ³¹  welcome you, eat what is set before you.

Lukas 10:10

10:10 But whenever ³²  you enter a town ³³  and the people ³⁴  do not welcome ³⁵  you, go into its streets ³⁶  and say,

Lukas 11:16

11:16 Others, to test ³⁷  him, ³⁸  began asking for ³⁹  a sign ⁴⁰  from heaven.

Lukas 12:56

12:56 You hypocrites! ⁴¹  You know how to interpret the appearance of the earth and the sky, but how can you not know how ⁴²  to interpret the present time?

Lukas 18:35

Healing a Blind Man

18:35 As ⁴³  Jesus ⁴⁴  approached ⁴⁵  Jericho, ⁴⁶  a blind man was sitting by the road begging.

Lukas 22:55

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Lukas 23:31

23:31 For if such things are done ⁴⁷  when the wood is green, what will happen when it is dry?” ⁴⁸ 

Lukas 23:49

23:49 And all those who knew Jesus ⁴⁹  stood at a distance, and the women who had followed him from Galilee saw ⁵⁰  these things.

[2:26]  ¹ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ² tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ³ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁴ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[3:15]  ⁶ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ⁷ tn Grk “pondered in their hearts.”

[3:15]  ⁸ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:3]  ¹⁰ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ¹¹ tn Grk “say to this stone that it should become bread.”

[4:31]  ¹² tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ¹³ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ¹⁴ tn Or “city.”

[4:31]  ¹⁵ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[7:50]  ¹⁶ tn Here δέ (de) has not been translated.

[7:50]  ¹⁷ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ¹⁸ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[9:20]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ²⁰ tn Here δέ (de) has not been translated.

[9:20]  ²¹ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[9:38]  ²³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

[9:38]  ²⁴ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ²⁵ tn This verb means “to have regard for”; see Luke 1:48.

[9:60]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ²⁷ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ²⁸ 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.

[10:8]  ²⁹ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ³⁰ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ³¹ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ³² tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ³³ tn Or “city.”

[10:10]  ³⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ³⁵ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ³⁶ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[11:16]  ³⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ³⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ³⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ⁴⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:56]  ⁴¹ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ⁴² tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[18:35]  ⁴³ tn Grk “Now 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.

[18:35]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ⁴⁵ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ⁴⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[23:31]  ⁴⁷ tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).

[23:31]  ⁴⁸ sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.

[23:49]  ⁴⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ⁵⁰ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.