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 6:22

6:22 “Blessed are you when people ⁶  hate you, and when they exclude you and insult you and reject you as evil ⁷  on account of the Son of Man!

Luke 12:8

12:8 “I ⁸  tell you, whoever acknowledges ⁹  me before men, ¹⁰  the Son of Man will also acknowledge ¹¹  before God’s angels.

Luke 16:15

16:15 But ¹²  Jesus ¹³  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁴  but God knows your hearts. For what is highly prized ¹⁵  among men is utterly detestable ¹⁶  in God’s sight.

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹⁷  the people. When I examined him before you, I ¹⁸  did not find this man guilty ¹⁹  of anything you accused him of doing.

[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.

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

[6:22]  ⁷ 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.

[12:8]  ¹¹ tn Here δέ (de) has not been translated.

[12:8]  ¹² tn Or “confesses.”

[12:8]  ¹³ 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]  ¹⁴ 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.

[16:15]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁸ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁹ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ²⁰ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[23:14]  ²¹ tn This term also appears in v. 2.

[23:14]  ²² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.