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 6:8

6:8 But ⁶  he knew ⁷  their thoughts, ⁸  and said to the man who had the withered hand, “Get up and stand here.” ⁹  So ¹⁰  he rose and stood there.

Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹¹  who will prepare your way before you.’ ¹² 

Lukas 10:19

10:19 Look, I have given you authority to tread ¹³  on snakes and scorpions ¹⁴  and on the full force of the enemy, ¹⁵  and nothing will ¹⁶  hurt you.

Lukas 12:3

12:3 So then ¹⁷  whatever you have said in the dark will be heard in the light, and what you have whispered ¹⁸  in private rooms ¹⁹  will be proclaimed from the housetops. ²⁰ 

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ²¹  was coming, he would not have let ²²  his house be broken into.

Lukas 14:9

14:9 So ²³  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²⁴  you will begin to move to the least important ²⁵  place.

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ²⁶  first and compute the cost ²⁷  to see if he has enough money to complete it?

Lukas 16:16

16:16 “The law and the prophets were in force ²⁸  until John; ²⁹  since then, ³⁰  the good news of the kingdom of God ³¹  has been proclaimed, and everyone is urged to enter it. ³² 

Lukas 22:11

22:11 and tell the owner of the house, ³³  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ³⁴  to their will. ³⁵ 

[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.

[6:8]  ⁶ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁷ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁸ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁹ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:27]  ¹¹ tn Grk “before your face” (an idiom).

[7:27]  ¹² sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[10:19]  ¹³ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁴ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ¹⁵ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ¹⁶ tn This is an emphatic double negative in the Greek text.

[12:3]  ¹⁷ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ¹⁸ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ¹⁹ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ²⁰ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[12:39]  ²¹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ²² tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[14:9]  ²³ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²⁴ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ²⁵ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:28]  ²⁶ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ²⁷ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[16:16]  ²⁸ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ²⁹ sn John refers to John the Baptist.

[16:16]  ³⁰ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ³¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ³² tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[22:11]  ³³ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[23:25]  ³⁴ tn Or “delivered up.”

[23:25]  ³⁵ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.