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Luke 18:33

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

Luke 20:12

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

Luke 12:38

Context
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

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

Luke 24:46

Context
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

Context
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

Context
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

Context
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

Context
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

Context
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.
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[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.



TIP #15: Use the Strong Number links to learn about the original Hebrew and Greek text. [ALL]
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