Luke 18:33

18:33 They will flog him severely ¹  and kill him. Yet ²  on the third day he will rise again.”

Luke 11:47

11:47 Woe to you! You build ³  the tombs of the prophets whom your ancestors ⁴  killed.

Luke 20:15

20:15 So ⁵  they threw him out of the vineyard and killed ⁶  him. What then will the owner of the vineyard do to them?

Luke 11:48-49

11:48 So you testify that you approve of ⁷  the deeds of your ancestors, ⁸  because they killed the prophets ⁹  and you build their ¹⁰  tombs! ¹¹  11:49 For this reason also the wisdom ¹²  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Luke 12:4

12:4 “I ¹³  tell you, my friends, do not be afraid of those who kill the body, ¹⁴  and after that have nothing more they can do.

Luke 13:31

Going to Jerusalem

13:31 At that time, ¹⁵  some Pharisees ¹⁶  came up and said to Jesus, ¹⁷  “Get away from here, ¹⁸  because Herod ¹⁹  wants to kill you.”

Luke 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

Luke 9:22

9:22 saying, “The Son of Man must suffer ²⁰  many things and be rejected by the elders, ²¹  chief priests, and experts in the law, ²²  and be killed, and on the third day be raised.” ²³ 

Luke 12:5

12:5 But I will warn ²⁴  you whom you should fear: Fear the one who, after the killing, ²⁵  has authority to throw you ²⁶  into hell. ²⁷  Yes, I tell you, fear him!

Luke 13:4

13:4 Or those eighteen who were killed ²⁸  when the tower in Siloam fell on them, ²⁹  do you think they were worse offenders than all the others who live in Jerusalem? ³⁰ 

Luke 13:34

13:34 O Jerusalem, Jerusalem, ³¹  you who kill the prophets and stone those who are sent to you! ³²  How often I have longed ³³  to gather your children together as a hen gathers her chicks under her wings, but ³⁴  you would have none of it! ³⁵ 

[18:33]  ¹ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[11:47]  ³ 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]  ⁴ tn Or “forefathers”; Grk “fathers.”

[20:15]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ⁶ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[11:48]  ⁷ tn Grk “you are witnesses and approve of.”

[11:48]  ⁸ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹⁰ tn “Their,” i.e., the prophets.

[11:48]  ¹¹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:4]  ¹¹ tn Here δέ (de) has not been translated.

[12:4]  ¹² sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[13:31]  ¹³ tn Grk “At that very hour.”

[13:31]  ¹⁴ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁶ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:22]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹⁸ 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.

[12:5]  ¹⁷ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹⁸ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ¹⁹ tn The direct object (“you”) is understood.

[12:5]  ²⁰ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[13:4]  ¹⁹ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ²⁰ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:34]  ²¹ sn The double use of the city’s name betrays intense emotion.

[13:34]  ²² tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ²³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²⁵ tn Grk “you were not willing.”