Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹  And a voice came from heaven, “You are my one dear Son; ²  in you I take great delight.” ³ 

Lukas 4:41

4:41 Demons also came out ⁴  of many, crying out, ⁵  “You are the Son of God!” ⁶  But he rebuked ⁷  them, and would not allow them to speak, ⁸  because they knew that he was the Christ. ⁹ 

Lukas 7:19-20

7:19 and sent them to Jesus ¹⁰  to ask, ¹¹  “Are you the one who is to come, ¹²  or should we look for another?” 7:20 When ¹³  the men came to Jesus, ¹⁴  they said, “John the Baptist has sent us to you to ask, ¹⁵  ‘Are you the one who is to come, or should we look for another?’” ¹⁶ 

Lukas 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ¹⁷  replied, ‘A hundred measures ¹⁸  of wheat.’ The manager ¹⁹  said to him, ‘Take your bill, and write eighty.’ ²⁰ 

Lukas 16:25

16:25 But Abraham said, ‘Child, ²¹  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²² 

Lukas 17:8

17:8 Won’t ²³  the master ²⁴  instead say to him, ‘Get my dinner ready, and make yourself ready ²⁵  to serve me while ²⁶  I eat and drink. Then ²⁷  you may eat and drink’?

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ²⁸  “Are you the only visitor to Jerusalem who doesn’t know ²⁹  the things that have happened there ³⁰  in these days?”

[3:22]  ¹ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ³ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[4:41]  ⁴ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁵ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁶ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁷ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ⁸ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[7:19]  ¹⁰ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹¹ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹² sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ¹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹⁵ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹⁶ tn This question is repeated word for word from v. 19.

[16:7]  ¹⁷ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹⁸ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹⁹ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ²⁰ sn The percentage of reduction may not be as great because of the change in material.

[16:25]  ²¹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²² tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[17:8]  ²³ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ²⁴ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ²⁵ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ²⁶ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ²⁷ tn Grk “after these things.”

[24:18]  ²⁸ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ²⁹ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ³⁰ tn Grk “in it” (referring to the city of Jerusalem).