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 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁶  he said to himself, “If this man were a prophet, ⁷  he would know who and what kind of woman ⁸  this is who is touching him, that she is a sinner.”

Lukas 13:33

13:33 Nevertheless I must ⁹  go on my way today and tomorrow and the next day, because it is impossible ¹⁰  that a prophet should be killed ¹¹  outside Jerusalem.’ ¹² 

Lukas 24:19

24:19 He ¹³  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹⁴  who, with his powerful deeds and words, proved to be a prophet ¹⁵  before God and all the people;

[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.

[7:39]  ⁶ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁷ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁸ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[13:33]  ⁹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ¹⁰ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ¹¹ tn Or “should perish away from.”

[13:33]  ¹² sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:19]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ¹⁴ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ¹⁵ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.