Luke 2:31

2:31 that you have prepared in the presence of all peoples: ¹ 

Luke 22:9

22:9 They ²  said to him, “Where do you want us to prepare ³  it?”

Luke 22:12-13

22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So ⁴  they went and found things ⁵  just as he had told them, ⁶  and they prepared the Passover.

Luke 1:76

1:76 And you, child, ⁷  will be called the prophet ⁸  of the Most High. ⁹ 

For you will go before ¹⁰  the Lord to prepare his ways, ¹¹ 

Luke 9:52

9:52 He ¹²  sent messengers on ahead of him. ¹³  As they went along, ¹⁴  they entered a Samaritan village to make things ready in advance ¹⁵  for him,

Luke 22:8

22:8 Jesus ¹⁶  sent Peter and John, saying, “Go and prepare the Passover ¹⁷  for us to eat.” ¹⁸ 

Luke 23:56--24:1

23:56 Then ¹⁹  they returned and prepared aromatic spices ²⁰  and perfumes. ²¹ 

On the Sabbath they rested according to the commandment. ²² 

The Resurrection

24:1 Now on the first day ²³  of the week, at early dawn, the women ²⁴  went to the tomb, taking the aromatic spices ²⁵  they had prepared.

Luke 1:17

1:17 And he will go as forerunner before the Lord ²⁶  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²⁷  to make ready for the Lord a people prepared for him.”

Luke 12:20

12:20 But God said to him, ‘You fool! This very night your life ²⁸  will be demanded back from ²⁹  you, but who will get what you have prepared for yourself?’ ³⁰ 

Luke 12:47

12:47 That ³¹  servant who knew his master’s will but did not get ready or do what his master asked ³²  will receive a severe beating.

Luke 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ³³  of one shouting in the wilderness: ³⁴ 

‘Prepare the way for the Lord,

make ³⁵  his paths straight.

Luke 17:8

17:8 Won’t ³⁶  the master ³⁷  instead say to him, ‘Get my dinner ready, and make yourself ready ³⁸  to serve me while ³⁹  I eat and drink. Then ⁴⁰  you may eat and drink’?

[2:31]  ¹ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[22:9]  ² tn Here δέ (de) has not been translated.

[22:9]  ³ tn In the Greek text this a deliberative subjunctive.

[22:13]  ³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ⁴ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:13]  ⁵ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[1:76]  ⁴ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ⁵ 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]  ⁶ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ⁷ 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]  ⁸ 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.

[9:52]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁶ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ⁷ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁸ tn Or “to prepare (things) for him.”

[22:8]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ⁷ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ⁸ tn Grk “for us, so that we may eat.”

[23:56]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁸ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁹ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ¹⁰ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:1]  ⁸ sn The first day of the week is the day after the Sabbath.

[24:1]  ⁹ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ¹⁰ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[1:17]  ⁹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ¹⁰ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[12:20]  ¹⁰ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ¹¹ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ¹² tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:47]  ¹¹ tn Here δέ (de) has not been translated.

[12:47]  ¹² tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[3:4]  ¹² tn Or “A voice.”

[3:4]  ¹³ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ¹⁴ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[17:8]  ¹³ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ¹⁴ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ¹⁵ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ¹⁶ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ¹⁷ tn Grk “after these things.”