Luke 24:50

Jesus’ Departure

24:50 Then ¹  Jesus ²  led them out as far as Bethany, ³  and lifting up his hands, he blessed them.

Luke 16:23

16:23 And in hell, ⁴  as he was in torment, ⁵  he looked up ⁶  and saw Abraham far off with Lazarus at his side. ⁷ 

Luke 21:28

21:28 But when these things ⁸  begin to happen, stand up and raise your heads, because your redemption ⁹  is drawing near.”

Luke 17:13

17:13 raised their voices and said, “Jesus, Master, have mercy ¹⁰  on us.”

Luke 1:52

1:52 He has brought down the mighty ¹¹  from their thrones, and has lifted up those of lowly position; ¹² 

Luke 18:13

18:13 The tax collector, however, stood ¹³  far off and would not even look up ¹⁴  to heaven, but beat his breast and said, ‘God, be merciful ¹⁵  to me, sinner that I am!’ ¹⁶ 

Luke 6:20

6:20 Then ¹⁷  he looked up ¹⁸  at his disciples and said:

“Blessed ¹⁹  are you who are poor, ²⁰  for the kingdom of God belongs ²¹  to you.

Luke 4:11

4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ²² 

Luke 10:15

10:15 And you, Capernaum, ²³  will you be exalted to heaven? ²⁴  No, you will be thrown down to Hades! ²⁵ 

Luke 11:46

11:46 But Jesus ²⁶  replied, ²⁷  “Woe to you experts in religious law as well! ²⁸  You load people ²⁹  down with burdens difficult to bear, yet you yourselves refuse to touch ³⁰  the burdens with even one of your fingers!

Luke 1:69

1:69 For ³¹  he has raised up ³²  a horn of salvation ³³  for us in the house of his servant David, ³⁴ 

Luke 14:11

14:11 For everyone who exalts himself will be humbled, but ³⁵  the one who humbles ³⁶  himself will be exalted.”

Luke 3:5

3:5 Every valley will be filled, ³⁷ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

Luke 6:23

6:23 Rejoice in that day, and jump for joy, because ³⁸  your reward is great in heaven. For their ancestors ³⁹  did the same things to the prophets. ⁴⁰ 

Luke 13:11

13:11 and a woman was there ⁴¹  who had been disabled by a spirit ⁴²  for eighteen years. She ⁴³  was bent over and could not straighten herself up completely. ⁴⁴ 

Luke 2:34

2:34 Then ⁴⁵  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁴⁶  This child ⁴⁷  is destined to be the cause of the falling and rising ⁴⁸  of many in Israel and to be a sign that will be rejected. ⁴⁹ 

Luke 11:27

11:27 As ⁵⁰  he said these things, a woman in the crowd spoke out ⁵¹  to him, “Blessed is the womb ⁵²  that bore you and the breasts at which you nursed!” ⁵³ 

[24:50]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ³ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[16:23]  ⁴ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ⁵ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁶ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁷ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[21:28]  ⁷ sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.

[21:28]  ⁸ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

[17:13]  ¹⁰ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

[1:52]  ¹³ tn Or “rulers.”

[1:52]  ¹⁴ tn Or “those of humble position”

[18:13]  ¹⁶ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹⁷ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ¹⁸ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ¹⁹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[6:20]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ²⁰ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ²¹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ²² sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ²³ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[4:11]  ²² sn A quotation from Ps 91:12.

[10:15]  ²⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  ²⁶ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ²⁷ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[11:46]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ²⁹ tn Grk “said.”

[11:46]  ³⁰ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ³¹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ³² tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[1:69]  ³¹ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ³² sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ³³ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ³⁴ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[14:11]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ³⁵ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[3:5]  ³⁷ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[6:23]  ⁴⁰ 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]  ⁴¹ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁴² sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[13:11]  ⁴³ tn Grk “and behold, a woman.” 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).

[13:11]  ⁴⁴ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ⁴⁵ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ⁴⁶ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[2:34]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁴⁷ tn Grk “behold.”

[2:34]  ⁴⁸ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁴⁹ 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]  ⁵⁰ tn Grk “and for a sign of contradiction.”

[11:27]  ⁴⁹ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ⁵⁰ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ⁵¹ tn For this term see L&N 8.69.

[11:27]  ⁵² sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.