Luke 7:46

7:46 You did not anoint my head with oil, but she has anointed my feet ¹  with perfumed oil.

Luke 7:38

7:38 As ²  she stood ³  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁴  wiped them with her hair, ⁵  kissed ⁶  them, ⁷  and anointed ⁸  them with the perfumed oil.

Luke 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁹  me to proclaim good news ¹⁰  to the poor. ¹¹ 

He has sent me ¹²  to proclaim release ¹³  to the captives

and the regaining of sight ¹⁴  to the blind,

to set free ¹⁵  those who are oppressed, ¹⁶ 

Luke 20:41

The Messiah: David’s Son and Lord

20:41 But ¹⁷  he said to them, “How is it that they say that the Christ ¹⁸  is David’s son? ¹⁹ 

Luke 2:26

2:26 It ²⁰  had been revealed ²¹  to him by the Holy Spirit that he would not die ²²  before ²³  he had seen the Lord’s Christ. ²⁴ 

Luke 3:15

3:15 While the people were filled with anticipation ²⁵  and they all wondered ²⁶  whether perhaps John ²⁷  could be the Christ, ²⁸ 

Luke 23:2

23:2 They ²⁹  began to accuse ³⁰  him, saying, “We found this man subverting ³¹  our nation, forbidding ³²  us to pay the tribute tax ³³  to Caesar ³⁴  and claiming that he himself is Christ, ³⁵  a king.”

[7:46]  ¹ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[7:38]  ² tn Grk “And standing.” 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.

[7:38]  ³ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁴ tn Grk “tears, and she.” 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.

[7:38]  ⁵ tn Grk “with the hair of her head.”

[7:38]  ⁶ tn Grk “and kissed,” 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.

[7:38]  ⁷ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁸ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[4:18]  ³ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁴ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁵ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁶ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁷ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁸ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁹ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ¹⁰ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[20:41]  ⁴ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  ⁶ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[2:26]  ⁵ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁶ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ⁷ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁸ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  ⁶ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ⁷ tn Grk “pondered in their hearts.”

[3:15]  ⁸ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  ⁷ tn Here δέ (de) has not been translated.

[23:2]  ⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ¹⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ¹¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ¹² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”