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 5:30

5:30 But ⁴  the Pharisees ⁵  and their experts in the law ⁶  complained ⁷  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁸ 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ⁹  your reward is great in heaven. For their ancestors ¹⁰  did the same things to the prophets. ¹¹ 

Lukas 9:23

A Call to Discipleship

9:23 Then ¹²  he said to them all, ¹³  “If anyone wants to become my follower, ¹⁴  he must deny ¹⁵  himself, take up his cross daily, ¹⁶  and follow me.

Lukas 13:17

13:17 When ¹⁷  he said this all his adversaries were humiliated, ¹⁸  but ¹⁹  the entire crowd was rejoicing at all the wonderful things ²⁰  he was doing. ²¹ 

Lukas 15:9

15:9 Then ²²  when she has found it, she calls together her ²³  friends and neighbors, saying, ‘Rejoice ²⁴  with me, for I have found the coin ²⁵  that I had lost.’

Lukas 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ²⁶  on thrones judging ²⁷  the twelve tribes of Israel.

[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).

[5:30]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁵ sn See the note on Pharisees in 5:17.

[5:30]  ⁶ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁷ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁸ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[6:23]  ⁹ 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]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

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

[9:23]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹³ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹⁴ tn Grk “to come after me.”

[9:23]  ¹⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹⁶ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[13:17]  ¹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ¹⁸ tn Or “were put to shame.”

[13:17]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²⁰ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²¹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[15:9]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ²³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ²⁴ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ²⁵ tn Grk “drachma.”

[22:30]  ²⁶ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ²⁷ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.