Lukas 2:27

2:27 So ¹  Simeon, ²  directed by the Spirit, ³  came into the temple courts, ⁴  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁵ 

Lukas 3:14

3:14 Then some soldiers ⁶  also asked him, “And as for us – what should we do?” ⁷  He told them, “Take money from no one by violence ⁸  or by false accusation, ⁹  and be content with your pay.”

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹⁰  And a voice came from heaven, “You are my one dear Son; ¹¹  in you I take great delight.” ¹² 

Lukas 4:6

4:6 And he ¹³  said to him, “To you ¹⁴  I will grant this whole realm ¹⁵  – and the glory that goes along with it, ¹⁶  for it has been relinquished ¹⁷  to me, and I can give it to anyone I wish.

Lukas 7:42

7:42 When they could not pay, he canceled ¹⁸  the debts of both. Now which of them will love him more?”

Lukas 8:17

8:17 For nothing is hidden ¹⁹  that will not be revealed, ²⁰  and nothing concealed that will not be made known and brought to light.

Lukas 10:40

10:40 But Martha was distracted ²¹  with all the preparations she had to make, ²²  so ²³  she came up to him and said, “Lord, don’t you care ²⁴  that my sister has left me to do all the work ²⁵  alone? Tell ²⁶  her to help me.”

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ²⁷  your whole body is full of light, but when it is diseased, ²⁸  your body is full of darkness.

Lukas 11:36

11:36 If ²⁹  then ³⁰  your whole body is full of light, with no part in the dark, ³¹  it will be as full of light as when the light of a lamp shines on you.” ³² 

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ³³  the outside of the cup and the plate, but inside you are full of greed and wickedness. ³⁴ 

Lukas 16:4

16:4 I know ³⁵  what to do so that when I am put out of management, people will welcome me into their homes.’ ³⁶ 

Lukas 16:31

16:31 He ³⁷  replied to him, ‘If they do not respond to ³⁸  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ³⁹ 

Lukas 19:21

19:21 For I was afraid of you, because you are a severe ⁴⁰  man. You withdraw ⁴¹  what you did not deposit ⁴²  and reap what you did not sow.’

Lukas 19:44

19:44 They will demolish you ⁴³  – you and your children within your walls ⁴⁴  – and they will not leave within you one stone ⁴⁵  on top of another, ⁴⁶  because you did not recognize the time of your visitation from God.” ⁴⁷ 

Lukas 20:13

20:13 Then ⁴⁸  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ⁴⁹  perhaps they will respect him.’

Lukas 21:8

21:8 He ⁵⁰  said, “Watch out ⁵¹  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁵²  and, ‘The time is near.’ Do not follow them!

Lukas 22:56

22:56 Then a slave girl, ⁵³  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁵⁴ 

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ⁵⁵  Touch me and see; a ghost ⁵⁶  does not have flesh and bones like you see I have.”

[2:27]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[3:14]  ⁶ tn Grk “And soldiers.”

[3:14]  ⁷ tn Grk “And what should we ourselves do?”

[3:14]  ⁸ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁹ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[3:22]  ¹⁰ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ¹¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ¹² tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[4:6]  ¹³ tn Grk “And the devil.”

[4:6]  ¹⁴ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ¹⁵ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ¹⁶ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ¹⁷ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[7:42]  ¹⁸ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[8:17]  ¹⁹ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ²⁰ tn Or “disclosed.”

[10:40]  ²¹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ²² tn Grk “with much serving.”

[10:40]  ²³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ²⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ²⁵ tn Grk “has left me to serve alone.”

[10:40]  ²⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:34]  ²⁷ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ²⁸ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[11:36]  ²⁹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ³⁰ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ³¹ tn Grk “not having any part dark.”

[11:36]  ³² tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:39]  ³³ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ³⁴ tn Or “and evil.”

[16:4]  ³⁵ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ³⁶ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:31]  ³⁷ tn Here δέ (de) has not been translated.

[16:31]  ³⁸ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ³⁹ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[19:21]  ⁴⁰ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ⁴¹ tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

[19:21]  ⁴² tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

[19:44]  ⁴³ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁴⁴ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁴⁵ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁴⁶ tn Grk “leave stone on stone.”

[19:44]  ⁴⁷ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[20:13]  ⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ⁴⁹ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[21:8]  ⁵⁰ tn Here δέ (de) has not been translated.

[21:8]  ⁵¹ tn Or “Be on guard.”

[21:8]  ⁵² tn That is, “I am the Messiah.”

[22:56]  ⁵³ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[23:48]  ⁵⁴ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[24:39]  ⁵⁵ tn Grk “that it is I myself.”

[24:39]  ⁵⁶ tn See tc note on “ghost” in v. 37.