Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹  And a voice came from heaven, “You are my one dear Son; ²  in you I take great delight.” ³ 

Luke 4:23

4:23 Jesus ⁴  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁵  and say, ‘What we have heard that you did in Capernaum, ⁶  do here in your hometown too.’”

Luke 5:24

5:24 But so that you may know ⁷  that the Son of Man ⁸  has authority on earth to forgive sins” – he said to the paralyzed man ⁹  – “I tell you, stand up, take your stretcher ¹⁰  and go home.” ¹¹ 

Luke 7:20

7:20 When ¹²  the men came to Jesus, ¹³  they said, “John the Baptist has sent us to you to ask, ¹⁴  ‘Are you the one who is to come, or should we look for another?’” ¹⁵ 

Luke 12:28

12:28 And if ¹⁶  this is how God clothes the wild grass, ¹⁷  which is here ¹⁸  today and tomorrow is tossed into the fire to heat the oven, ¹⁹  how much more ²⁰  will he clothe you, you people of little faith!

Luke 13:28

13:28 There will be weeping and gnashing of teeth ²¹  when you see Abraham, Isaac, Jacob, ²²  and all the prophets in the kingdom of God ²³  but you yourselves thrown out. ²⁴ 

Luke 20:21

20:21 Thus ²⁵  they asked him, “Teacher, we know that you speak and teach correctly, ²⁶  and show no partiality, but teach the way of God in accordance with the truth. ²⁷ 

[3:22]  ¹ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ³ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[4:23]  ⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁵ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁶ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[5:24]  ⁷ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ⁸ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ⁹ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ¹⁰ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹¹ tn Grk “to your house.”

[7:20]  ¹⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹² tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹³ tn This question is repeated word for word from v. 19.

[12:28]  ¹³ tn This is a first class condition in the Greek text.

[12:28]  ¹⁴ tn Grk “grass in the field.”

[12:28]  ¹⁵ tn Grk “which is in the field today.”

[12:28]  ¹⁶ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ¹⁷ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[13:28]  ¹⁶ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ¹⁷ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ¹⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ¹⁹ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[20:21]  ¹⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ²⁰ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ²¹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.