Luke 1:76

1:76 And you, child, ¹  will be called the prophet ²  of the Most High. ³ 

For you will go before ⁴  the Lord to prepare his ways, ⁵ 

Luke 4:24

4:24 And he added, ⁶  “I tell you the truth, ⁷  no prophet is acceptable ⁸  in his hometown.

Luke 9:8

9:8 while others were saying that Elijah ⁹  had appeared, and still others that one of the prophets of long ago had risen. ¹⁰ 

Luke 11:47

11:47 Woe to you! You build ¹¹  the tombs of the prophets whom your ancestors ¹²  killed.

Luke 11:50

11:50 so that this generation may be held accountable ¹³  for the blood of all the prophets that has been shed since the beginning ¹⁴  of the world, ¹⁵ 

Luke 13:33

13:33 Nevertheless I must ¹⁶  go on my way today and tomorrow and the next day, because it is impossible ¹⁷  that a prophet should be killed ¹⁸  outside Jerusalem.’ ¹⁹ 

Luke 24:27

24:27 Then ²⁰  beginning with Moses and all the prophets, ²¹  he interpreted to them the things written about ²²  himself in all the scriptures.

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

[1:76]  ² 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]  ³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ⁴ 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]  ⁵ 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.

[4:24]  ⁶ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁸ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[9:8]  ¹¹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:8]  ¹² sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

[11:47]  ¹⁶ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[11:50]  ²¹ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ²² tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ²³ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[13:33]  ²⁶ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²⁷ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²⁸ tn Or “should perish away from.”

[13:33]  ²⁹ 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.

[24:27]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ³² sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ³³ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.