Luke 2:25

The Prophecy of Simeon

2:25 Now ¹  there was a man in Jerusalem ²  named Simeon who was righteous ³  and devout, looking for the restoration ⁴  of Israel, and the Holy Spirit ⁵  was upon him.

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁶  And a voice came from heaven, “You are my one dear Son; ⁷  in you I take great delight.” ⁸ 

Luke 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ⁹  when the sky ¹⁰  was shut up three and a half years, and ¹¹  there was a great famine over all the land.

Luke 9:62

9:62 Jesus ¹²  said to him, “No one who puts his ¹³  hand to the plow and looks back ¹⁴  is fit for the kingdom of God.” ¹⁵ 

Luke 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ¹⁶  first and determine whether he is able with ten thousand to oppose ¹⁷  the one coming against him with twenty thousand?

Luke 20:19

20:19 Then ¹⁸  the experts in the law ¹⁹  and the chief priests wanted to arrest ²⁰  him that very hour, because they realized he had told this parable against them. But ²¹  they were afraid of the people.

Luke 20:21

20:21 Thus ²²  they asked him, “Teacher, we know that you speak and teach correctly, ²³  and show no partiality, but teach the way of God in accordance with the truth. ²⁴ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ²⁵  you did not arrest me. ²⁶  But this is your hour, ²⁷  and that of the power ²⁸  of darkness!”

[2:25]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁴ tn Or “deliverance,” “consolation.”

[2:25]  ⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[3:22]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[4:25]  ¹¹ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ¹² tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ¹³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[9:62]  ¹⁶ tn Here δέ (de) has not been translated.

[9:62]  ¹⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹⁸ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ¹⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[14:31]  ²¹ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ²² tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[20:19]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ²⁷ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ²⁸ tn Grk “tried to lay hands on him.”

[20:19]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:21]  ³¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ³² tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ³³ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[22:53]  ³⁶ tn Grk “in the temple.”

[22:53]  ³⁷ tn Grk “lay hands on me.”

[22:53]  ³⁸ tn Or “your time.”

[22:53]  ³⁹ tn Or “authority,” “domain.”