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 23:5

23:5 But they persisted ⁴  in saying, “He incites ⁵  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ⁶ 

Lukas 1:49

1:49 because he who is mighty ⁷  has done great things for me, and holy is his name;

Lukas 4:32

4:32 They ⁸  were amazed ⁹  at his teaching, because he spoke ¹⁰  with authority. ¹¹ 

Lukas 23:38

23:38 There was also an inscription ¹²  over him, “This is the king of the Jews.”

Lukas 2:40

2:40 And the child grew and became strong, ¹³  filled with wisdom, ¹⁴  and the favor ¹⁵  of God ¹⁶  was upon him.

Lukas 4:13

4:13 So ¹⁷  when the devil ¹⁸  had completed every temptation, he departed from him until a more opportune time. ¹⁹ 

Lukas 22:22

22:22 For the Son of Man is to go just as it has been determined, ²⁰  but woe to that man by whom he is betrayed!”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ²¹  the people. When I examined him before you, I ²²  did not find this man guilty ²³  of anything you accused him of doing.

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²⁴  of no crime deserving death. ²⁵  I will therefore flog ²⁶  him and release him.”

[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).

[23:5]  ⁴ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ⁵ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ⁶ tn Grk “beginning from Galilee until here.”

[1:49]  ⁷ tn Traditionally, “the Mighty One.”

[4:32]  ⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ⁹ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ¹⁰ tn Grk “because his word was.”

[4:32]  ¹¹ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[23:38]  ¹² sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[2:40]  ¹³ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ¹⁴ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ¹⁵ tn Or “grace.”

[2:40]  ¹⁶ sn On the phrase the favor of God see Luke 1:66.

[4:13]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ¹⁸ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ¹⁹ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[22:22]  ²⁰ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[23:14]  ²¹ tn This term also appears in v. 2.

[23:14]  ²² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:22]  ²⁴ tn Grk “no cause of death I found in him.”

[23:22]  ²⁵ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²⁶ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.