Lukas 4:41

4:41 Demons also came out ¹  of many, crying out, ²  “You are the Son of God!” ³  But he rebuked ⁴  them, and would not allow them to speak, ⁵  because they knew that he was the Christ. ⁶ 

Lukas 10:27

10:27 The expert ⁷  answered, “Love ⁸  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ⁹  and love your neighbor as yourself.” ¹⁰ 

Lukas 16:10

16:10 “The one who is faithful in a very little ¹¹  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ¹²  him, saying, “He saved others. Let him save ¹³  himself if ¹⁴  he is the Christ ¹⁵  of God, his chosen one!”

[4:41]  ¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ³ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁴ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ⁵ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[10:27]  ⁷ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ⁸ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ⁹ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ¹⁰ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[16:10]  ¹¹ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[23:35]  ¹² tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ¹³ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ¹⁴ tn This is a first class condition in the Greek text.

[23:35]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.