Luke 2:11

2:11 Today ¹  your Savior is born in the city ²  of David. ³  He is Christ ⁴  the Lord.

Luke 20:41

The Messiah: David’s Son and Lord

20:41 But ⁵  he said to them, “How is it that they say that the Christ ⁶  is David’s son? ⁷ 

Luke 24:26

24:26 Wasn’t ⁸  it necessary ⁹  for the Christ ¹⁰  to suffer these things and enter into his glory?”

Luke 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ¹¹  you the Christ? ¹²  Save yourself and us!”

Luke 24:46

24:46 and said to them, “Thus it stands written that the Christ ¹³  would suffer ¹⁴  and would rise from the dead on the third day,

Luke 2:26

2:26 It ¹⁵  had been revealed ¹⁶  to him by the Holy Spirit that he would not die ¹⁷  before ¹⁸  he had seen the Lord’s Christ. ¹⁹ 

Luke 3:15

3:15 While the people were filled with anticipation ²⁰  and they all wondered ²¹  whether perhaps John ²²  could be the Christ, ²³ 

Luke 9:20

9:20 Then ²⁴  he said to them, “But who do you say that I am?” Peter ²⁵  answered, ²⁶  “The Christ ²⁷  of God.”

Luke 22:67

22:67 and said, “If ²⁸  you are the Christ, ²⁹  tell us.” But he said to them, “If ³⁰  I tell you, you will not ³¹  believe,

Luke 4:41

4:41 Demons also came out ³²  of many, crying out, ³³  “You are the Son of God!” ³⁴  But he rebuked ³⁵  them, and would not allow them to speak, ³⁶  because they knew that he was the Christ. ³⁷ 

Luke 23:2

23:2 They ³⁸  began to accuse ³⁹  him, saying, “We found this man subverting ⁴⁰  our nation, forbidding ⁴¹  us to pay the tribute tax ⁴²  to Caesar ⁴³  and claiming that he himself is Christ, ⁴⁴  a king.”

Luke 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁴⁵  him, saying, “He saved others. Let him save ⁴⁶  himself if ⁴⁷  he is the Christ ⁴⁸  of God, his chosen one!”

[2:11]  ¹ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ² tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³ tn This is another indication of a royal, messianic connection.

[2:11]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  ⁵ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  ⁷ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[24:26]  ⁹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹⁰ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  ¹³ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹⁸ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[2:26]  ²¹ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ²² tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ²³ tn Grk “would not see death” (an idiom for dying).

[2:26]  ²⁴ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  ²⁵ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ²⁶ tn Grk “pondered in their hearts.”

[3:15]  ²⁷ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ³⁰ tn Here δέ (de) has not been translated.

[9:20]  ³¹ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ³³ tn This is a first class condition in the Greek text.

[22:67]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ³⁵ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ³⁶ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[4:41]  ³⁷ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ³⁸ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  ⁴¹ tn Here δέ (de) has not been translated.

[23:2]  ⁴² sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁴³ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ⁴⁴ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁴⁵ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁴⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁴⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  ⁴⁵ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ⁴⁶ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁴⁷ tn This is a first class condition in the Greek text.

[23:35]  ⁴⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”