Lukas 1:51

1:51 He has demonstrated power ¹  with his arm; he has scattered those whose pride wells up from the sheer arrogance ²  of their hearts.

Lukas 4:21

4:21 Then ³  he began to tell them, “Today ⁴  this scripture has been fulfilled even as you heard it being read.” ⁵ 

Lukas 5:9

5:9 For ⁶  Peter ⁷  and all who were with him were astonished ⁸  at the catch of fish that they had taken,

Lukas 7:46

7:46 You did not anoint my head with oil, but she has anointed my feet ⁹  with perfumed oil.

Lukas 10:23

10:23 Then ¹⁰  Jesus ¹¹  turned ¹²  to his ¹³  disciples and said privately, “Blessed ¹⁴  are the eyes that see what you see!

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ¹⁵  and I have nothing to set before ¹⁶  him.’

Lukas 11:47

11:47 Woe to you! You build ¹⁷  the tombs of the prophets whom your ancestors ¹⁸  killed.

Lukas 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ¹⁹  surrounded ²⁰  by armies, then know that its ²¹  desolation ²²  has come near.

[1:51]  ¹ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ² tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[4:21]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁴ sn See the note on today in 2:11.

[4:21]  ⁵ tn Grk “in your hearing.”

[5:9]  ⁶ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ⁸ sn In the Greek text, this term is in an emphatic position.

[7:46]  ⁹ 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.

[10:23]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹² tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹⁴ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[11:6]  ¹⁵ tn Grk “has come to me from the road.”

[11:6]  ¹⁶ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:47]  ¹⁷ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[21:20]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ²⁰ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ²¹ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ²² sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).