Lukas 1:55

1:55 as he promised ¹  to our ancestors, ²  to Abraham and to his descendants ³  forever.”

Lukas 2:26

2:26 It ⁴  had been revealed ⁵  to him by the Holy Spirit that he would not die ⁶  before ⁷  he had seen the Lord’s Christ. ⁸ 

Lukas 2:39

2:39 So ⁹  when Joseph and Mary ¹⁰  had performed ¹¹  everything according to the law of the Lord, ¹²  they returned to Galilee, to their own town ¹³  of Nazareth. ¹⁴ 

Lukas 7:33

7:33 For John the Baptist has come ¹⁵  eating no bread and drinking no wine, ¹⁶  and you say, ‘He has a demon!’ ¹⁷ 

Lukas 8:30

8:30 Jesus then ¹⁸  asked him, “What is your name?” He ¹⁹  said, “Legion,” ²⁰  because many demons had entered him.

Lukas 14:34

14:34 “Salt ²¹  is good, but if salt loses its flavor, ²²  how can its flavor be restored?

[1:55]  ¹ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ² tn Grk “fathers.”

[1:55]  ³ tn Grk “his seed” (an idiom for offspring or descendants).

[2:26]  ⁴ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁵ 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]  ⁶ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁷ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁸ 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.

[2:39]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ¹⁰ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ¹¹ tn Or “completed.”

[2:39]  ¹² sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ¹³ tn Or “city.”

[2:39]  ¹⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[7:33]  ¹⁵ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ¹⁶ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ¹⁷ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[8:30]  ¹⁸ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ¹⁹ tn Here δέ (de) has not been translated.

[8:30]  ²⁰ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[14:34]  ²¹ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[14:34]  ²² sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.