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 12:7

12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ⁵  you are more valuable than many sparrows.

Luke 2:34

2:34 Then ⁶  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁷  This child ⁸  is destined to be the cause of the falling and rising ⁹  of many in Israel and to be a sign that will be rejected. ¹⁰ 

Luke 4:41

4:41 Demons also came out ¹¹  of many, crying out, ¹²  “You are the Son of God!” ¹³  But he rebuked ¹⁴  them, and would not allow them to speak, ¹⁵  because they knew that he was the Christ. ¹⁶ 

[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.

[12:7]  ⁵ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[2:34]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ¹⁰ tn Grk “behold.”

[2:34]  ¹¹ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ¹² 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]  ¹³ tn Grk “and for a sign of contradiction.”

[4:41]  ¹³ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁴ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”