Luke 1:50

1:50 from ¹  generation to generation he is merciful ²  to those who fear ³  him.

Luke 7:31

7:31 “To what then should I compare the people ⁴  of this generation, and what are they like?

Luke 17:25

17:25 But first he must ⁵  suffer many things and be rejected by this generation.

Luke 11:29

The Sign of Jonah

11:29 As ⁶  the crowds were increasing, Jesus ⁷  began to say, “This generation is a wicked generation; it looks for a sign, ⁸  but no sign will be given to it except the sign of Jonah. ⁹ 

Luke 11:50

11:50 so that this generation may be held accountable ¹⁰  for the blood of all the prophets that has been shed since the beginning ¹¹  of the world, ¹² 

Luke 21:32

21:32 I tell you the truth, ¹³  this generation ¹⁴  will not pass away until all these things take place.

Luke 1:48

1:48 because he has looked upon the humble state of his servant. ¹⁵ 

For ¹⁶  from now on ¹⁷  all generations will call me blessed, ¹⁸ 

Luke 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ¹⁹  so the Son of Man will be a sign ²⁰  to this generation. ²¹ 

Luke 11:51

11:51 from the blood of Abel ²²  to the blood of Zechariah, ²³  who was killed ²⁴  between the altar and the sanctuary. ²⁵  Yes, I tell you, it will be charged against ²⁶  this generation.

Luke 9:41

9:41 Jesus answered, ²⁷  “You ²⁸  unbelieving ²⁹  and perverse generation! How much longer ³⁰  must I be with you and endure ³¹  you? ³²  Bring your son here.”

Luke 11:31-32

11:31 The queen of the South ³³  will rise up at the judgment ³⁴  with the people ³⁵  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ³⁶  something greater ³⁷  than Solomon is here! 11:32 The people ³⁸  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ³⁹  – and now, ⁴⁰  something greater than Jonah is here!

Luke 16:8

16:8 The ⁴¹  master commended the dishonest ⁴²  manager because he acted shrewdly. ⁴³  For the people ⁴⁴  of this world are more shrewd in dealing with their contemporaries ⁴⁵  than the people ⁴⁶  of light.

[1:50]  ¹ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ² sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ³ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[7:31]  ⁴ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[17:25]  ⁷ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[11:29]  ¹⁰ tn Here δέ (de) has not been translated.

[11:29]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ¹² sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ¹³ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:50]  ¹³ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ¹⁴ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ¹⁵ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[21:32]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ¹⁷ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[1:48]  ¹⁹ tn See the note on the word “servant” in v. 38.

[1:48]  ²⁰ tn Grk “for behold.”

[1:48]  ²¹ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ²² sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[11:30]  ²² tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ²³ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ²⁴ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:51]  ²⁵ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ²⁶ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ²⁷ tn Or “who perished.”

[11:51]  ²⁸ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ²⁹ tn Or “required from.”

[9:41]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “faithless.”

[9:41]  ³¹ tn Grk “how long.”

[9:41]  ³² tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ³³ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[11:31]  ³¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ³² sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ³³ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ³⁴ tn Grk “behold.”

[11:31]  ³⁵ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ³⁴ tn See the note on the word “people” in v. 31.

[11:32]  ³⁵ tn Grk “at the preaching of Jonah.”

[11:32]  ³⁶ tn Grk “behold.”

[16:8]  ³⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Grk “sons” (an idiom).

[16:8]  ⁴¹ tn Grk “with their own generation.”

[16:8]  ⁴² 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.