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 4:41

4:41 Demons also came out ²¹  of many, crying out, ²²  “You are the Son of God!” ²³  But he rebuked ²⁴  them, and would not allow them to speak, ²⁵  because they knew that he was the Christ. ²⁶ 

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ²⁷  Then ²⁸  Jesus said to Simon, “Do not be afraid; from now on ²⁹  you will be catching people.” ³⁰ 

Luke 5:24

5:24 But so that you may know ³¹  that the Son of Man ³²  has authority on earth to forgive sins” – he said to the paralyzed man ³³  – “I tell you, stand up, take your stretcher ³⁴  and go home.” ³⁵ 

Luke 6:22

6:22 “Blessed are you when people ³⁶  hate you, and when they exclude you and insult you and reject you as evil ³⁷  on account of the Son of Man!

Luke 7:12

7:12 As he approached the town gate, a man ³⁸  who had died was being carried out, ³⁹  the only son of his mother (who ⁴⁰  was a widow ⁴¹ ), and a large crowd from the town ⁴²  was with her.

Luke 8:28

8:28 When he saw ⁴³  Jesus, he cried out, fell ⁴⁴  down before him, and shouted with a loud voice, “Leave me alone, ⁴⁵  Jesus, Son of the Most High ⁴⁶  God! I beg you, do not torment ⁴⁷  me!”

Luke 9:22

9:22 saying, “The Son of Man must suffer ⁴⁸  many things and be rejected by the elders, ⁴⁹  chief priests, and experts in the law, ⁵⁰  and be killed, and on the third day be raised.” ⁵¹ 

Luke 9:26

9:26 For whoever is ashamed ⁵²  of me and my words, the Son of Man will be ashamed of that person ⁵³  when he comes in his glory and in the glory ⁵⁴  of the Father and of the holy angels.

Luke 16:8

16:8 The ⁵⁵  master commended the dishonest ⁵⁶  manager because he acted shrewdly. ⁵⁷  For the people ⁵⁸  of this world are more shrewd in dealing with their contemporaries ⁵⁹  than the people ⁶⁰  of light.

Luke 17:22

The Coming of the Son of Man

17:22 Then ⁶¹  he said to the disciples, “The days are coming when you will desire to see one of the days ⁶²  of the Son of Man, and you will not see it.

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁶³  Jesus ⁶⁴  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁶⁵  and everything that is written about the Son of Man by the prophets will be accomplished. ⁶⁶ 

Luke 21:36

21:36 But stay alert at all times, ⁶⁷  praying that you may have strength to escape all these things that must ⁶⁸  happen, and to stand before the Son of Man.”

[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.

[4:41]  ¹⁶ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁷ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:10]  ¹⁹ tn Or “business associates.”

[5:10]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ²¹ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ²² tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:24]  ²² sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ²³ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ²⁴ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ²⁵ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ²⁶ tn Grk “to your house.”

[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.

[7:12]  ²⁸ 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]  ²⁹ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ³⁰ 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]  ³¹ 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]  ³² tn Or “city.”

[8:28]  ³¹ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ³² 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]  ³³ 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]  ³⁴ sn On the title Most High see Luke 1:35.

[8:28]  ³⁵ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ³⁷ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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.

[16:8]  ⁴⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁴¹ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁴² sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁴³ tn Grk “sons” (an idiom).

[16:8]  ⁴⁴ tn Grk “with their own generation.”

[16:8]  ⁴⁵ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[17:22]  ⁴³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ⁴⁴ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[18:31]  ⁴⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁴⁹ 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.

[21:36]  ⁴⁹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁵⁰ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.