Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²  to make ready for the Lord a people prepared for him.”

Lukas 2:15

2:15 When ³  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ⁴  and see this thing that has taken place, that the Lord ⁵  has made known to us.”

Lukas 4:19

4:19 to proclaim the year ⁶  of the Lord’s favor.” ⁷ 

Lukas 8:28

8:28 When he saw ⁸  Jesus, he cried out, fell ⁹  down before him, and shouted with a loud voice, “Leave me alone, ¹⁰  Jesus, Son of the Most High ¹¹  God! I beg you, do not torment ¹²  me!”

Lukas 9:22

9:22 saying, “The Son of Man must suffer ¹³  many things and be rejected by the elders, ¹⁴  chief priests, and experts in the law, ¹⁵  and be killed, and on the third day be raised.” ¹⁶ 

Lukas 10:2

10:2 He ¹⁷  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁸  to send out ¹⁹  workers into his harvest.

Lukas 10:27

10:27 The expert ²⁰  answered, “Love ²¹  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ²²  and love your neighbor as yourself.” ²³ 

Lukas 12:58

12:58 As you are going with your accuser before the magistrate, ²⁴  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ²⁵  and the officer throw you into prison.

Lukas 13:35

13:35 Look, your house is forsaken! ²⁶  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ²⁷ 

Lukas 19:37

19:37 As he approached the road leading down from ²⁸  the Mount of Olives, ²⁹  the whole crowd of his ³⁰  disciples began to rejoice ³¹  and praise ³²  God with a loud voice for all the mighty works ³³  they had seen: ³⁴ 

Lukas 20:1

The Authority of Jesus

20:1 Now one ³⁵  day, as Jesus ³⁶  was teaching the people in the temple courts ³⁷  and proclaiming ³⁸  the gospel, the chief priests and the experts in the law ³⁹  with the elders came up ⁴⁰ 

Lukas 20:19

20:19 Then ⁴¹  the experts in the law ⁴²  and the chief priests wanted to arrest ⁴³  him that very hour, because they realized he had told this parable against them. But ⁴⁴  they were afraid of the people.

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ⁴⁵  in the passage about the bush, ⁴⁶  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ⁴⁷ 

Lukas 22:52

22:52 Then ⁴⁸  Jesus said to the chief priests, the officers of the temple guard, ⁴⁹  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁵⁰ 

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁵¹  him, saying, “He saved others. Let him save ⁵²  himself if ⁵³  he is the Christ ⁵⁴  of God, his chosen one!”

[1:17]  ¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[2:15]  ³ tn Grk “And it happened that when.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:15]  ⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ⁵ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[4:19]  ⁶ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ⁷ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[8:28]  ⁸ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁹ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ¹⁰ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹¹ sn On the title Most High see Luke 1:35.

[8:28]  ¹² sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[9:22]  ¹³ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ¹⁴ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ¹⁵ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹⁶ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[10:2]  ¹⁷ tn Here δέ (de) has not been translated.

[10:2]  ¹⁸ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹⁹ tn Grk “to thrust out.”

[10:27]  ²⁰ 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]  ²¹ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ²² 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]  ²³ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[12:58]  ²⁴ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ²⁵ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[13:35]  ²⁶ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ²⁷ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[19:37]  ²⁸ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ²⁹ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ³⁰ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ³¹ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ³² sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ³³ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ³⁴ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:1]  ³⁵ tn Grk “Now it happened that one.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:1]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ³⁷ tn Grk “the temple.”

[20:1]  ³⁸ tn Or “preaching.”

[20:1]  ³⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁴⁰ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[20:19]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁴² tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁴³ tn Grk “tried to lay hands on him.”

[20:19]  ⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:37]  ⁴⁵ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ⁴⁶ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ⁴⁷ sn A quotation from Exod 3:6.

[22:52]  ⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ⁴⁹ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ⁵⁰ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[23:35]  ⁵¹ 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]  ⁵² sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁵³ tn This is a first class condition in the Greek text.

[23:35]  ⁵⁴ 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.