Luke 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Luke 1:35

1:35 The angel replied, ⁴  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ⁵  you. Therefore the child ⁶  to be born ⁷  will be holy; ⁸  he will be called the Son of God.

Luke 2:7

2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ⁹  and laid him in a manger, ¹⁰  because there was no place for them in the inn. ¹¹ 

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹²  And a voice came from heaven, “You are my one dear Son; ¹³  in you I take great delight.” ¹⁴ 

Luke 4:9

4:9 Then ¹⁵  the devil ¹⁶  brought him to Jerusalem, ¹⁷  had him stand ¹⁸  on the highest point of the temple, ¹⁹  and said to him, “If ²⁰  you are the Son of God, throw yourself down from here,

Luke 4:22

4:22 All ²¹  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ²²  said, “Isn’t this ²³  Joseph’s son?”

Luke 4:41

4:41 Demons also came out ²⁴  of many, crying out, ²⁵  “You are the Son of God!” ²⁶  But he rebuked ²⁷  them, and would not allow them to speak, ²⁸  because they knew that he was the Christ. ²⁹ 

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ³⁰  Then ³¹  Jesus said to Simon, “Do not be afraid; from now on ³²  you will be catching people.” ³³ 

Luke 6:22

6:22 “Blessed are you when people ³⁴  hate you, and when they exclude you and insult you and reject you as evil ³⁵  on account of the Son of Man!

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ³⁶  Then ³⁷  your reward will be great, and you will be sons ³⁸  of the Most High, ³⁹  because he is kind to ungrateful and evil people. ⁴⁰ 

Luke 7:12

7:12 As he approached the town gate, a man ⁴¹  who had died was being carried out, ⁴²  the only son of his mother (who ⁴³  was a widow ⁴⁴ ), and a large crowd from the town ⁴⁵  was with her.

Luke 8:28

8:28 When he saw ⁴⁶  Jesus, he cried out, fell ⁴⁷  down before him, and shouted with a loud voice, “Leave me alone, ⁴⁸  Jesus, Son of the Most High ⁴⁹  God! I beg you, do not torment ⁵⁰  me!”

Luke 9:22

9:22 saying, “The Son of Man must suffer ⁵¹  many things and be rejected by the elders, ⁵²  chief priests, and experts in the law, ⁵³  and be killed, and on the third day be raised.” ⁵⁴ 

Luke 9:26

9:26 For whoever is ashamed ⁵⁵  of me and my words, the Son of Man will be ashamed of that person ⁵⁶  when he comes in his glory and in the glory ⁵⁷  of the Father and of the holy angels.

Luke 9:41

9:41 Jesus answered, ⁵⁸  “You ⁵⁹  unbelieving ⁶⁰  and perverse generation! How much longer ⁶¹  must I be with you and endure ⁶²  you? ⁶³  Bring your son here.”

Luke 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ⁶⁴  have nests, but the Son of Man has no place to lay his head.” ⁶⁵ 

Luke 12:8

12:8 “I ⁶⁶  tell you, whoever acknowledges ⁶⁷  me before men, ⁶⁸  the Son of Man will also acknowledge ⁶⁹  before God’s angels.

Luke 18:8

18:8 I tell you, he will give them justice speedily. ⁷⁰  Nevertheless, when the Son of Man comes, will he find faith ⁷¹  on earth?”

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁷²  Jesus ⁷³  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁷⁴  and everything that is written about the Son of Man by the prophets will be accomplished. ⁷⁵ 

[1:13]  ¹ tn The passive means that the prayer was heard by God.

[1:13]  ² tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:35]  ⁴ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ⁵ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ⁶ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁷ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁸ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[2:7]  ⁷ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ⁸ tn Or “a feeding trough.”

[2:7]  ⁹ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[3:22]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[4:9]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ¹⁴ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ¹⁶ tn Grk “and stood him.”

[4:9]  ¹⁷ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ¹⁸ tn This is another first class condition, as in v. 3.

[4:22]  ¹⁶ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁸ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:41]  ¹⁹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ²⁰ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:10]  ²² tn Or “business associates.”

[5:10]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ²⁴ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ²⁵ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[6:22]  ²⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ²⁶ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:35]  ²⁸ tn Or “in return.”

[6:35]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ³⁰ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ³¹ sn That is, “sons of God.”

[6:35]  ³² tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[7:12]  ³¹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ³² tn That is, carried out for burial. This was a funeral procession.

[7:12]  ³³ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ³⁴ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ³⁵ tn Or “city.”

[8:28]  ³⁴ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ³⁵ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ³⁶ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ³⁷ sn On the title Most High see Luke 1:35.

[8:28]  ³⁸ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[9:22]  ³⁷ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ³⁸ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ³⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ⁴⁰ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[9:26]  ⁴⁰ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁴¹ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ⁴² tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[9:41]  ⁴³ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ⁴⁴ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ⁴⁵ tn Or “faithless.”

[9:41]  ⁴⁶ tn Grk “how long.”

[9:41]  ⁴⁷ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ⁴⁸ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:58]  ⁴⁶ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ⁴⁷ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[12:8]  ⁴⁹ tn Here δέ (de) has not been translated.

[12:8]  ⁵⁰ tn Or “confesses.”

[12:8]  ⁵¹ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁵² sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[18:8]  ⁵² tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ⁵³ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:31]  ⁵⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁵⁸ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.