Lukas 1:35

1:35 The angel replied, ¹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ²  you. Therefore the child ³  to be born ⁴  will be holy; ⁵  he will be called the Son of God.

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁶  And a voice came from heaven, “You are my one dear Son; ⁷  in you I take great delight.” ⁸ 

Lukas 4:9

4:9 Then ⁹  the devil ¹⁰  brought him to Jerusalem, ¹¹  had him stand ¹²  on the highest point of the temple, ¹³  and said to him, “If ¹⁴  you are the Son of God, throw yourself down from here,

Lukas 4:22

4:22 All ¹⁵  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ¹⁶  said, “Isn’t this ¹⁷  Joseph’s son?”

Lukas 4:41

4:41 Demons also came out ¹⁸  of many, crying out, ¹⁹  “You are the Son of God!” ²⁰  But he rebuked ²¹  them, and would not allow them to speak, ²²  because they knew that he was the Christ. ²³ 

Lukas 7:12

7:12 As he approached the town gate, a man ²⁴  who had died was being carried out, ²⁵  the only son of his mother (who ²⁶  was a widow ²⁷ ), and a large crowd from the town ²⁸  was with her.

Lukas 9:26

9:26 For whoever is ashamed ²⁹  of me and my words, the Son of Man will be ashamed of that person ³⁰  when he comes in his glory and in the glory ³¹  of the Father and of the holy angels.

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ³²  have nests, but the Son of Man has no place to lay his head.” ³³ 

Lukas 12:8

12:8 “I ³⁴  tell you, whoever acknowledges ³⁵  me before men, ³⁶  the Son of Man will also acknowledge ³⁷  before God’s angels.

Lukas 12:53

12:53 They will be divided, ³⁸  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Lukas 18:8

18:8 I tell you, he will give them justice speedily. ³⁹  Nevertheless, when the Son of Man comes, will he find faith ⁴⁰  on earth?”

[1:35]  ¹ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ² sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ³ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁴ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁵ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[3:22]  ⁶ 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]  ⁷ 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]  ⁸ 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).

[4:9]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ¹⁰ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ¹² tn Grk “and stood him.”

[4:9]  ¹³ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ¹⁴ tn This is another first class condition, as in v. 3.

[4:22]  ¹⁵ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁶ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁷ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:41]  ¹⁸ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁹ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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.

[7:12]  ²⁴ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ²⁵ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ²⁶ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ²⁷ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ²⁸ tn Or “city.”

[9:26]  ²⁹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ³⁰ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ³¹ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[9:58]  ³² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ³³ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[12:8]  ³⁴ tn Here δέ (de) has not been translated.

[12:8]  ³⁵ tn Or “confesses.”

[12:8]  ³⁶ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ³⁷ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:53]  ³⁸ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[18:8]  ³⁹ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ⁴⁰ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.