Lukas 1:76

1:76 And you, child, ¹  will be called the prophet ²  of the Most High. ³ 

For you will go before ⁴  the Lord to prepare his ways, ⁵ 

Lukas 4:29

4:29 They got up, forced ⁶  him out of the town, ⁷  and brought him to the brow of the hill on which their town was built, so that ⁸  they could throw him down the cliff. ⁹ 

Lukas 6:18

6:18 and those who suffered from ¹⁰  unclean ¹¹  spirits were cured.

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ¹²  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 9:27

9:27 But I tell you most certainly, ¹³  there are some standing here who will not ¹⁴  experience ¹⁵  death before they see the kingdom of God.” ¹⁶ 

Lukas 12:45

12:45 But if ¹⁷  that ¹⁸  slave should say to himself, ¹⁹  ‘My master is delayed ²⁰  in returning,’ and he begins to beat ²¹  the other ²²  slaves, both men and women, ²³  and to eat, drink, and get drunk,

Lukas 12:47

12:47 That ²⁴  servant who knew his master’s will but did not get ready or do what his master asked ²⁵  will receive a severe beating.

Lukas 13:31

Going to Jerusalem

13:31 At that time, ²⁶  some Pharisees ²⁷  came up and said to Jesus, ²⁸  “Get away from here, ²⁹  because Herod ³⁰  wants to kill you.”

Lukas 17:7

17:7 “Would any one of you say ³¹  to your slave ³²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ³³ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ³⁴  lord,

“Sit at my right hand,

Lukas 21:3

21:3 He ³⁵  said, “I tell you the truth, ³⁶  this poor widow has put in more than all of them. ³⁷ 

Lukas 21:9

21:9 And when you hear of wars and rebellions, ³⁸  do not be afraid. ³⁹  For these things must happen first, but the end will not come at once.” ⁴⁰ 

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ⁴¹  do not weep for me, but weep for yourselves ⁴²  and for your children.

[1:76]  ¹ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ² tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ⁴ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ⁵ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[4:29]  ⁶ tn Grk “cast.”

[4:29]  ⁷ tn Or “city.”

[4:29]  ⁸ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ⁹ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[6:18]  ¹⁰ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ¹¹ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[8:49]  ¹² tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[9:27]  ¹³ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ¹⁴ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ¹⁵ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ¹⁶ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[12:45]  ¹⁷ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ¹⁸ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ¹⁹ tn Grk “should say in his heart.”

[12:45]  ²⁰ tn Or “is taking a long time.”

[12:45]  ²¹ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²² tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²³ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:47]  ²⁴ tn Here δέ (de) has not been translated.

[12:47]  ²⁵ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[13:31]  ²⁶ tn Grk “At that very hour.”

[13:31]  ²⁷ sn See the note on Pharisees in 5:17.

[13:31]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²⁹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ³⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[17:7]  ³¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ³² tn See the note on the word “slave” in 7:2.

[17:7]  ³³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[20:42]  ³⁴ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[21:3]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ³⁶ tn Grk “Truly, I say to you.”

[21:3]  ³⁷ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:9]  ³⁸ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ³⁹ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ⁴⁰ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[23:28]  ⁴¹ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ⁴² sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.