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 20:12

20:12 So ³  he sent still a third. They even wounded this one, and threw him out.

Luke 12:38

12:38 Even if he comes in the second or third watch of the night ⁴  and finds them alert, ⁵  blessed are those slaves! ⁶ 

Luke 20:31

20:31 and then the third married her, and in this same way all seven died, leaving no children.

Luke 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁷  would suffer ⁸  and would rise from the dead on the third day,

Luke 13:32

13:32 But ⁹  he said to them, “Go ¹⁰  and tell that fox, ¹¹  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹²  I will complete my work. ¹³ 

Luke 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ¹⁴  of no crime deserving death. ¹⁵  I will therefore flog ¹⁶  him and release him.”

Luke 24:7

24:7 that ¹⁷  the Son of Man must be delivered ¹⁸  into the hands of sinful men, ¹⁹  and be crucified, ²⁰  and on the third day rise again.” ²¹ 

Luke 9:22

9:22 saying, “The Son of Man must suffer ²²  many things and be rejected by the elders, ²³  chief priests, and experts in the law, ²⁴  and be killed, and on the third day be raised.” ²⁵ 

Luke 24:21

24:21 But we had hoped ²⁶  that he was the one who was going to redeem ²⁷  Israel. Not only this, but it is now the third day since these things happened.

[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.

[20:12]  ³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

[12:38]  ⁵ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ⁶ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ⁷ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[24:46]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁸ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[13:32]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ¹⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹¹ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ¹² sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ¹³ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[23:22]  ¹¹ tn Grk “no cause of death I found in him.”

[23:22]  ¹² sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ¹³ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[24:7]  ¹³ 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]  ¹⁴ tn See Luke 9:22, 44; 13:33.

[24:7]  ¹⁵ 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]  ¹⁶ sn See the note on crucify in 23:21.

[24:7]  ¹⁷ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[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.

[24:21]  ¹⁷ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ¹⁸ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.