Lukas 1:67

Zechariah’s Praise and Prediction

1:67 Then ¹  his father Zechariah was filled with the Holy Spirit and prophesied, ² 

Lukas 22:64

22:64 They ³  blindfolded him and asked him repeatedly, ⁴  “Prophesy! Who hit you?” ⁵ 

Lukas 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁶  of one shouting in the wilderness: ⁷ 

‘Prepare the way for the Lord,

make ⁸  his paths straight.

Lukas 22:37

22:37 For I tell you that this scripture must be ⁹  fulfilled in me, ‘And he was counted with the transgressors.’ ¹⁰  For what is written about me is being fulfilled.” ¹¹ 

Lukas 24:48

24:48 You are witnesses ¹²  of these things.

Lukas 21:22

21:22 because these are days of vengeance, ¹³  to fulfill ¹⁴  all that is written.

Lukas 24:26

24:26 Wasn’t ¹⁵  it necessary ¹⁶  for the Christ ¹⁷  to suffer these things and enter into his glory?”

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ¹⁸  Jesus ¹⁹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ²⁰  and everything that is written about the Son of Man by the prophets will be accomplished. ²¹ 

Lukas 8:10

8:10 He ²²  said, “You have been given ²³  the opportunity to know ²⁴  the secrets ²⁵  of the kingdom of God, ²⁶  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ²⁷ 

[1:67]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ² tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:67]  sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

[22:64]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ⁴ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ⁵ tn Grk “Who is the one who hit you?”

[22:64]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[3:4]  ⁶ tn Or “A voice.”

[3:4]  ⁷ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁸ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[22:37]  ⁹ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ¹⁰ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ¹¹ tn Grk “is having its fulfillment.”

[24:48]  ¹² sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[21:22]  ¹³ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹⁴ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[24:26]  ¹⁵ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹⁶ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[18:31]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ²¹ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[8:10]  ²² tn Here δέ (de) has not been translated.

[8:10]  ²³ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ²⁴ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ²⁵ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ²⁶ 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.

[8:10]  ²⁷ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.