Lukas 1:69

1:69 For ¹  he has raised up ²  a horn of salvation ³  for us in the house of his servant David, ⁴ 

Lukas 2:40

2:40 And the child grew and became strong, ⁵  filled with wisdom, ⁶  and the favor ⁷  of God ⁸  was upon him.

Lukas 5:22

5:22 When Jesus perceived ⁹  their hostile thoughts, ¹⁰  he said to them, ¹¹  “Why are you raising objections ¹²  within yourselves?

Lukas 9:38

9:38 Then ¹³  a man from the crowd cried out, ¹⁴  “Teacher, I beg you to look at ¹⁵  my son – he is my only child!

Lukas 9:47

9:47 But when Jesus discerned their innermost thoughts, ¹⁶  he took a child, had him stand by ¹⁷  his side,

Lukas 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹⁸ 

[1:69]  ¹ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ² sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ³ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ⁴ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[2:40]  ⁵ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ⁶ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ⁷ tn Or “grace.”

[2:40]  ⁸ sn On the phrase the favor of God see Luke 1:66.

[5:22]  ⁹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ¹⁰ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ¹¹ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ¹² tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[9:38]  ¹³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:38]  ¹⁴ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹⁵ tn This verb means “to have regard for”; see Luke 1:48.

[9:47]  ¹⁶ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁷ tn On this use of παρά (para), see BDF §239.1.1.

[24:28]  ¹⁸ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.