Luke 9:26

9:26 For whoever is ashamed ¹  of me and my words, the Son of Man will be ashamed of that person ²  when he comes in his glory and in the glory ³  of the Father and of the holy angels.

Luke 12:5

12:5 But I will warn ⁴  you whom you should fear: Fear the one who, after the killing, ⁵  has authority to throw you ⁶  into hell. ⁷  Yes, I tell you, fear him!

Luke 23:2

23:2 They ⁸  began to accuse ⁹  him, saying, “We found this man subverting ¹⁰  our nation, forbidding ¹¹  us to pay the tribute tax ¹²  to Caesar ¹³  and claiming that he himself is Christ, ¹⁴  a king.”

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹⁵  the people. When I examined him before you, I ¹⁶  did not find this man guilty ¹⁷  of anything you accused him of doing.

[9:26]  ¹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ² tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ³ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[12:5]  ⁴ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ⁵ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ⁶ tn The direct object (“you”) is understood.

[12:5]  ⁷ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[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.”

[23:14]  ¹⁰ tn This term also appears in v. 2.

[23:14]  ¹¹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ¹² tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.