Lukas 1:32

1:32 He ¹  will be great, ²  and will be called the Son of the Most High, ³  and the Lord God will give him the throne of his father ⁴  David.

Lukas 3:17

3:17 His winnowing fork ⁵  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁶  but the chaff he will burn up with inextinguishable fire.” ⁷ 

Lukas 4:16

Rejection at Nazareth

4:16 Now ⁸  Jesus ⁹  came to Nazareth, ¹⁰  where he had been brought up, and went into the synagogue ¹¹  on the Sabbath day, as was his custom. ¹²  He ¹³  stood up to read, ¹⁴ 

Lukas 4:43

4:43 But Jesus ¹⁵  said to them, “I must ¹⁶  proclaim the good news of the kingdom ¹⁷  of God to the other towns ¹⁸  too, for that is what I was sent ¹⁹  to do.” ²⁰ 

Lukas 5:21

5:21 Then ²¹  the experts in the law ²²  and the Pharisees began to think ²³  to themselves, ²⁴  “Who is this man ²⁵  who is uttering blasphemies? ²⁶  Who can forgive sins but God alone?”

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ²⁷  in the synagogues ²⁸  and elaborate greetings ²⁹  in the marketplaces!

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ³⁰  one Sabbath when Jesus went to dine ³¹  at the house of a leader ³²  of the Pharisees, ³³  they were watching ³⁴  him closely.

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ³⁵  in the passage about the bush, ³⁶  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ³⁷ 

Lukas 23:50

Jesus’ Burial

23:50 Now ³⁸  there was a man named Joseph who was a member of the council, ³⁹  a good and righteous man.

[1:32]  ¹ tn Grk “this one.”

[1:32]  ² sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁴ tn Or “ancestor.”

[3:17]  ⁵ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁶ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁷ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[4:16]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ¹⁰ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ¹¹ sn See the note on synagogues in 4:15.

[4:16]  ¹² tn Grk “according to his custom.”

[4:16]  ¹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ¹⁴ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:43]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ¹⁶ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ¹⁷ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ¹⁸ tn Or “cities.”

[4:43]  ¹⁹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ²⁰ tn Grk “because for this purpose I was sent.”

[5:21]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ²² tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ²³ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ²⁴ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ²⁵ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ²⁶ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[11:43]  ²⁷ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ²⁸ sn See the note on synagogues in 4:15.

[11:43]  ²⁹ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[14:1]  ³⁰ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ³¹ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ³² tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ³³ sn See the note on Pharisees in 5:17.

[14:1]  ³⁴ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[20:37]  ³⁵ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ³⁶ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ³⁷ sn A quotation from Exod 3:6.

[23:50]  ³⁸ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:50]  ³⁹ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.