Luke 2:34

2:34 Then ¹  Simeon blessed them and said to his mother Mary, “Listen carefully: ²  This child ³  is destined to be the cause of the falling and rising ⁴  of many in Israel and to be a sign that will be rejected. ⁵ 

Luke 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ⁶  when the sky ⁷  was shut up three and a half years, and ⁸  there was a great famine over all the land.

Luke 4:41

4:41 Demons also came out ⁹  of many, crying out, ¹⁰  “You are the Son of God!” ¹¹  But he rebuked ¹²  them, and would not allow them to speak, ¹³  because they knew that he was the Christ. ¹⁴ 

Luke 6:23

6:23 Rejoice in that day, and jump for joy, because ¹⁵  your reward is great in heaven. For their ancestors ¹⁶  did the same things to the prophets. ¹⁷ 

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁸  Then ¹⁹  your reward will be great, and you will be sons ²⁰  of the Most High, ²¹  because he is kind to ungrateful and evil people. ²² 

Luke 8:29

8:29 For Jesus ²³  had started commanding ²⁴  the evil ²⁵  spirit to come out of the man. (For it had seized him many times, so ²⁶  he would be bound with chains and shackles ²⁷  and kept under guard. But ²⁸  he would break the restraints and be driven by the demon into deserted ²⁹  places.) ³⁰ 

Luke 9:22

9:22 saying, “The Son of Man must suffer ³¹  many things and be rejected by the elders, ³²  chief priests, and experts in the law, ³³  and be killed, and on the third day be raised.” ³⁴ 

Luke 10:2

10:2 He ³⁵  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ³⁶  to send out ³⁷  workers into his harvest.

Luke 10:24

10:24 For I tell you that many prophets and kings longed to see ³⁸  what you see but did not see it, and to hear what you hear but did not hear it.”

Luke 10:40

10:40 But Martha was distracted ³⁹  with all the preparations she had to make, ⁴⁰  so ⁴¹  she came up to him and said, “Lord, don’t you care ⁴²  that my sister has left me to do all the work ⁴³  alone? Tell ⁴⁴  her to help me.”

Luke 21:8

21:8 He ⁴⁵  said, “Watch out ⁴⁶  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁴⁷  and, ‘The time is near.’ Do not follow them!

[2:34]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ² tn Grk “behold.”

[2:34]  ³ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁴ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁵ tn Grk “and for a sign of contradiction.”

[4:25]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:41]  ¹¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:23]  ¹⁶ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹⁸ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:35]  ²¹ tn Or “in return.”

[6:35]  ²² tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ²³ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ²⁴ sn That is, “sons of God.”

[6:35]  ²⁵ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[8:29]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ²⁷ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ²⁸ tn Grk “unclean.”

[8:29]  ²⁹ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ³⁰ tn Or “fetters”; these were chains for the feet.

[8:29]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ³² tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ³³ sn This is a parenthetical, explanatory comment by the author.

[9:22]  ³¹ 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]  ³² 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]  ³³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ³⁴ 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.

[10:2]  ³⁶ tn Here δέ (de) has not been translated.

[10:2]  ³⁷ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ³⁸ tn Grk “to thrust out.”

[10:24]  ⁴¹ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[10:40]  ⁴⁶ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ⁴⁷ tn Grk “with much serving.”

[10:40]  ⁴⁸ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁴⁹ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁵⁰ tn Grk “has left me to serve alone.”

[10:40]  ⁵¹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[21:8]  ⁵¹ tn Here δέ (de) has not been translated.

[21:8]  ⁵² tn Or “Be on guard.”

[21:8]  ⁵³ tn That is, “I am the Messiah.”