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 5:22

5:22 When Jesus perceived ⁶  their hostile thoughts, ⁷  he said to them, ⁸  “Why are you raising objections ⁹  within yourselves?

Lukas 10:33

10:33 But ¹⁰  a Samaritan ¹¹  who was traveling ¹²  came to where the injured man ¹³  was, and when he saw him, he felt compassion for him. ¹⁴ 

[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.

[5:22]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.”

[10:33]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ¹¹ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ¹² tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ¹³ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ¹⁴ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.