Lukas 9:35

9:35 Then ¹  a voice came from the cloud, saying, “This is my Son, my Chosen One. ²  Listen to him!” ³ 

Lukas 11:23

11:23 Whoever is not with me is against me, ⁴  and whoever does not gather with me scatters. ⁵ 

Lukas 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Lukas 14:24

14:24 For I tell you, not one of those individuals ⁶  who were invited ⁷  will taste my banquet!’” ⁸ 

Lukas 19:40

19:40 He answered, ⁹  “I tell you, if they ¹⁰  keep silent, the very stones ¹¹  will cry out!”

Lukas 22:15

22:15 And he said to them, “I have earnestly desired ¹²  to eat this Passover with you before I suffer.

[9:35]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ² tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

[9:35]  sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

[9:35]  ³ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[11:23]  ⁴ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ⁵ sn For the image of scattering, see Pss. Sol. 17:18.

[14:24]  ⁶ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ⁷ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁸ tn Or “dinner.”

[19:40]  ⁹ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ¹⁰ tn Grk “these.”

[19:40]  ¹¹ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[22:15]  ¹² tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).