Luke 17:25

17:25 But first he must ¹  suffer many things and be rejected by this generation.

Luke 12:12

12:12 for the Holy Spirit will teach you at that moment ²  what you must say.” ³ 

Luke 13:33

13:33 Nevertheless I must ⁴  go on my way today and tomorrow and the next day, because it is impossible ⁵  that a prophet should be killed ⁶  outside Jerusalem.’ ⁷ 

Luke 2:49

2:49 But ⁸  he replied, ⁹  “Why were you looking for me? ¹⁰  Didn’t you know that I must be in my Father’s house?” ¹¹ 

Luke 4:43

4:43 But Jesus ¹²  said to them, “I must ¹³  proclaim the good news of the kingdom ¹⁴  of God to the other towns ¹⁵  too, for that is what I was sent ¹⁶  to do.” ¹⁷ 

Luke 21:9

21:9 And when you hear of wars and rebellions, ¹⁸  do not be afraid. ¹⁹  For these things must happen first, but the end will not come at once.” ²⁰ 

Luke 24:7

24:7 that ²¹  the Son of Man must be delivered ²²  into the hands of sinful men, ²³  and be crucified, ²⁴  and on the third day rise again.” ²⁵ 

Luke 9:22

9:22 saying, “The Son of Man must suffer ²⁶  many things and be rejected by the elders, ²⁷  chief priests, and experts in the law, ²⁸  and be killed, and on the third day be raised.” ²⁹ 

Luke 19:5

19:5 And when Jesus came to that place, he looked up ³⁰  and said to him, “Zacchaeus, come down quickly, ³¹  because I must ³²  stay at your house today.” ³³ 

Luke 22:37

22:37 For I tell you that this scripture must be ³⁴  fulfilled in me, ‘And he was counted with the transgressors.’ ³⁵  For what is written about me is being fulfilled.” ³⁶ 

Luke 24:44

Jesus’ Final Commission

24:44 Then ³⁷  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ³⁸  in the law of Moses and the prophets and the psalms ³⁹  must be fulfilled.”

Luke 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ⁴⁰  should be done! ⁴¹  So come ⁴²  and be healed on those days, and not on the Sabbath day.”

[17:25]  ¹ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[12:12]  ² tn Grk “in that very hour” (an idiom).

[12:12]  ³ tn Grk “what it is necessary to say.”

[13:33]  ³ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁴ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁵ tn Or “should perish away from.”

[13:33]  ⁶ 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.

[2:49]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ⁵ tn Grk “he said to them.”

[2:49]  ⁶ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁷ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[4:43]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁶ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁷ 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]  ⁸ tn Or “cities.”

[4:43]  ⁹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁰ tn Grk “because for this purpose I was sent.”

[21:9]  ⁶ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ⁷ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ⁸ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[24:7]  ⁷ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ⁸ tn See Luke 9:22, 44; 13:33.

[24:7]  ⁹ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ¹⁰ sn See the note on crucify in 23:21.

[24:7]  ¹¹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[9:22]  ⁸ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ⁹ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ¹⁰ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹¹ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[19:5]  ⁹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ¹⁰ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ¹¹ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ¹² sn On today here and in v. 9, see the note on today in 2:11.

[22:37]  ¹⁰ 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]  ¹¹ tn Or “with the lawless.”

[22:37]  ¹² tn Grk “is having its fulfillment.”

[24:44]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹³ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[13:14]  ¹² sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ¹³ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ¹⁴ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.