Luke 2:35

2:35 Indeed, as a result of him the thoughts ¹  of many hearts will be revealed ²  – and a sword ³  will pierce your own soul as well!” ⁴ 

Luke 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁵  a Pharisee ⁶  invited Jesus ⁷  to have a meal with him, so he went in and took his place at the table. ⁸ 

Luke 24:20

24:20 and how our chief priests and rulers handed him over ⁹  to be condemned to death, and crucified ¹⁰  him.

Luke 7:3

7:3 When the centurion ¹¹  heard ¹²  about Jesus, he sent some Jewish elders ¹³  to him, asking him to come ¹⁴  and heal his slave.

Luke 16:28

16:28 (for I have five brothers) to warn ¹⁵  them so that they don’t come ¹⁶  into this place of torment.’

Luke 10:2

10:2 He ¹⁷  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁸  to send out ¹⁹  workers into his harvest.

Luke 16:26

16:26 Besides all this, ²⁰  a great chasm ²¹  has been fixed between us, ²²  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

[2:35]  ¹ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ² sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ³ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ⁴ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[11:37]  ⁵ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁶ sn See the note on Pharisees in 5:17.

[11:37]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁸ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:20]  ⁹ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ¹⁰ sn See the note on crucify in 23:21.

[7:3]  ¹³ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹⁴ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁵ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹⁶ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[16:28]  ¹⁷ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ¹⁸ tn Grk “lest they also come.”

[10:2]  ²¹ tn Here δέ (de) has not been translated.

[10:2]  ²² sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ²³ tn Grk “to thrust out.”

[16:26]  ²⁵ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ²⁶ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ²⁷ tn Grk “between us and you.”