Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹  there was a man in Jerusalem ²  named Simeon who was righteous ³  and devout, looking for the restoration ⁴  of Israel, and the Holy Spirit ⁵  was upon him.

Lukas 12:45

12:45 But if ⁶  that ⁷  slave should say to himself, ⁸  ‘My master is delayed ⁹  in returning,’ and he begins to beat ¹⁰  the other ¹¹  slaves, both men and women, ¹²  and to eat, drink, and get drunk,

Lukas 16:16

16:16 “The law and the prophets were in force ¹³  until John; ¹⁴  since then, ¹⁵  the good news of the kingdom of God ¹⁶  has been proclaimed, and everyone is urged to enter it. ¹⁷ 

Lukas 20:1

The Authority of Jesus

20:1 Now one ¹⁸  day, as Jesus ¹⁹  was teaching the people in the temple courts ²⁰  and proclaiming ²¹  the gospel, the chief priests and the experts in the law ²²  with the elders came up ²³ 

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ²⁴  they watched him carefully and sent spies who pretended to be sincere. ²⁵  They wanted to take advantage of what he might say ²⁶  so that they could deliver him up to the authority and jurisdiction ²⁷  of the governor.

[2:25]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[2:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁴ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[12:45]  ⁶ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ⁷ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ⁸ tn Grk “should say in his heart.”

[12:45]  ⁹ tn Or “is taking a long time.”

[12:45]  ¹⁰ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ¹¹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹² tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[16:16]  ¹³ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁴ sn John refers to John the Baptist.

[16:16]  ¹⁵ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹⁶ 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.

[16:16]  ¹⁷ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[20:1]  ¹⁸ tn Grk “Now it happened that one.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:1]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ²⁰ tn Grk “the temple.”

[20:1]  ²¹ tn Or “preaching.”

[20:1]  ²² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ²³ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[20:20]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ²⁵ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ²⁶ tn Grk “so that they might catch him in some word.”

[20:20]  ²⁷ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).