Lukas 2:26

2:26 It ¹  had been revealed ²  to him by the Holy Spirit that he would not die ³  before ⁴  he had seen the Lord’s Christ. ⁵ 

Lukas 4:2

4:2 where for forty days he endured temptations ⁶  from the devil. He ⁷  ate nothing ⁸  during those days, and when they were completed, ⁹  he was famished.

Lukas 7:24

7:24 When ¹⁰  John’s messengers had gone, Jesus ¹¹  began to speak to the crowds about John: “What did you go out into the wilderness ¹²  to see? A reed shaken by the wind? ¹³ 

Lukas 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ¹⁴  the tetrarch ¹⁵  heard about everything that was happening, and he was thoroughly perplexed, ¹⁶  because some people were saying that John ¹⁷  had been raised from the dead,

Lukas 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ¹⁸  or under a basket, ¹⁹  but on a lampstand, so that those who come in can see the light.

Lukas 14:8

14:8 “When you are invited by someone to a wedding feast, ²⁰  do not take ²¹  the place of honor, because a person more distinguished than you may have been invited by your host. ²² 

Lukas 16:22

16:22 “Now ²³  the poor man died and was carried by the angels to Abraham’s side. ²⁴  The ²⁵  rich man also died and was buried. ²⁶ 

Lukas 17:24

17:24 For just like the lightning flashes ²⁷  and lights up the sky from one side to the other, so will the Son of Man be in his day. ²⁸ 

[2:26]  ¹ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ² 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]  ³ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁴ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[4:2]  ⁶ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁸ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁹ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[7:24]  ¹⁰ tn Here δέ (de) has not been translated.

[7:24]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹² tn Or “desert.”

[7:24]  ¹³ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[9:7]  ¹⁴ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ¹⁵ sn See the note on tetrarch in 3:1.

[9:7]  ¹⁶ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ¹⁷ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[11:33]  ¹⁸ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ¹⁹ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:33]  tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[14:8]  ²⁰ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ²¹ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ²² tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[16:22]  ²³ tn Grk “Now it happened that the.” 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.

[16:22]  ²⁴ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ²⁶ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[17:24]  ²⁷ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ²⁸ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.