Lukas 2:15

2:15 When ¹  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²  and see this thing that has taken place, that the Lord ³  has made known to us.”

Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁴  me to proclaim good news ⁵  to the poor. ⁶ 

He has sent me ⁷  to proclaim release ⁸  to the captives

and the regaining of sight ⁹  to the blind,

to set free ¹⁰  those who are oppressed, ¹¹ 

Lukas 8:28

8:28 When he saw ¹²  Jesus, he cried out, fell ¹³  down before him, and shouted with a loud voice, “Leave me alone, ¹⁴  Jesus, Son of the Most High ¹⁵  God! I beg you, do not torment ¹⁶  me!”

Lukas 20:19

20:19 Then ¹⁷  the experts in the law ¹⁸  and the chief priests wanted to arrest ¹⁹  him that very hour, because they realized he had told this parable against them. But ²⁰  they were afraid of the people.

Lukas 22:19

22:19 Then ²¹  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²²  which is given for you. ²³  Do this in remembrance of me.”

Lukas 23:2

23:2 They ²⁴  began to accuse ²⁵  him, saying, “We found this man subverting ²⁶  our nation, forbidding ²⁷  us to pay the tribute tax ²⁸  to Caesar ²⁹  and claiming that he himself is Christ, ³⁰  a king.”

[2:15]  ¹ 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]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ³ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[4:18]  ⁴ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁵ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁶ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁷ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁸ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁹ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ¹⁰ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ¹¹ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[8:28]  ¹² tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁶ 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.

[20:19]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ¹⁸ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

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

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

[22:19]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²² tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²³ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[23:2]  ²⁴ tn Here δέ (de) has not been translated.

[23:2]  ²⁵ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ²⁶ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ²⁷ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ²⁸ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ²⁹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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