Luke 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.

Luke 1:76

1:76 And you, child, ⁵  will be called the prophet ⁶  of the Most High. ⁷ 

For you will go before ⁸  the Lord to prepare his ways, ⁹ 

Luke 15:21

15:21 Then ¹⁰  his son said to him, ‘Father, I have sinned against heaven ¹¹  and against you; I am no longer worthy to be called your son.’ ¹² 

Luke 18:16

18:16 But Jesus called for the children, ¹³  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ¹⁴  belongs to such as these. ¹⁵ 

Luke 23:33

23:33 So ¹⁶  when they came to the place that is called “The Skull,” ¹⁷  they crucified ¹⁸  him there, along with the criminals, one on his right and one on his left.

[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.”

[1:76]  ⁵ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ⁶ 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]  ⁷ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ⁸ 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]  ⁹ 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.

[15:21]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ¹⁰ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ¹¹ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[18:16]  ¹³ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ¹⁴ 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.

[18:16]  ¹⁵ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[23:33]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹⁸ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ¹⁹ sn See the note on crucify in 23:21.