Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ¹ 

For ²  from now on ³  all generations will call me blessed, ⁴ 

Lukas 6:21-22

6:21 “Blessed are you who hunger ⁵  now, for you will be satisfied. ⁶ 

“Blessed are you who weep now, for you will laugh. ⁷ 

6:22 “Blessed are you when people ⁸  hate you, and when they exclude you and insult you and reject you as evil ⁹  on account of the Son of Man!

Lukas 11:27

11:27 As ¹⁰  he said these things, a woman in the crowd spoke out ¹¹  to him, “Blessed is the womb ¹²  that bore you and the breasts at which you nursed!” ¹³ 

Lukas 18:15

Jesus and Little Children

18:15 Now people ¹⁴  were even bringing their babies ¹⁵  to him for him to touch. ¹⁶  But when the disciples saw it, they began to scold those who brought them. ¹⁷ 

[1:48]  ¹ tn See the note on the word “servant” in v. 38.

[1:48]  ² tn Grk “for behold.”

[1:48]  ³ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁴ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[6:21]  ⁵ sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ⁶ sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ⁷ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁹ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[11:27]  ¹⁰ 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]  ¹¹ 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]  ¹² tn For this term see L&N 8.69.

[11:27]  ¹³ 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.

[18:15]  ¹⁴ tn Grk “they.”

[18:15]  ¹⁵ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ¹⁶ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ¹⁷ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.