Lukas 7:16

7:16 Fear ¹  seized them all, and they began to glorify ²  God, saying, “A great prophet ³  has appeared ⁴  among us!” and “God has come to help ⁵  his people!”

Lukas 11:51

11:51 from the blood of Abel ⁶  to the blood of Zechariah, ⁷  who was killed ⁸  between the altar and the sanctuary. ⁹  Yes, I tell you, it will be charged against ¹⁰  this generation.

Lukas 16:15

16:15 But ¹¹  Jesus ¹²  said to them, “You are the ones who justify yourselves in men’s eyes, ¹³  but God knows your hearts. For what is highly prized ¹⁴  among men is utterly detestable ¹⁵  in God’s sight.

Lukas 16:26

16:26 Besides all this, ¹⁶  a great chasm ¹⁷  has been fixed between us, ¹⁸  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 23:26

The Crucifixion

23:26 As ¹⁹  they led him away, they seized Simon of Cyrene, ²⁰  who was coming in from the country. ²¹  They placed the cross on his back and made him carry it behind Jesus. ²² 

[7:16]  ¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ² tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁴ tn Grk “arisen.”

[7:16]  ⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[11:51]  ⁶ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁷ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁸ tn Or “who perished.”

[11:51]  ⁹ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ¹⁰ tn Or “required from.”

[16:15]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹³ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁴ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹⁵ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:26]  ¹⁶ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁷ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁸ tn Grk “between us and you.”

[23:26]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ²⁰ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ²¹ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ²² tn Grk “they placed the cross on him to carry behind Jesus.”