Luke 22:7

The Passover

22:7 Then the day for the feast ¹  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ² 

Luke 24:26

24:26 Wasn’t ³  it necessary ⁴  for the Christ ⁵  to suffer these things and enter into his glory?”

Luke 15:32

15:32 It was appropriate ⁶  to celebrate and be glad, for your brother ⁷  was dead, and is alive; he was lost and is found.’” ⁸ 

Luke 11:42

11:42 “But woe to you Pharisees! ⁹  You give a tenth ¹⁰  of your mint, ¹¹  rue, ¹²  and every herb, yet you neglect justice ¹³  and love for God! But you should have done these things without neglecting the others. ¹⁴ 

Luke 13:16

13:16 Then ¹⁵  shouldn’t ¹⁶  this woman, a daughter of Abraham whom Satan ¹⁷  bound for eighteen long ¹⁸  years, be released from this imprisonment ¹⁹  on the Sabbath day?”

[22:7]  ¹ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ² sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[24:26]  ³ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁴ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:32]  ⁵ tn Or “necessary.”

[15:32]  ⁶ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ⁷ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[11:42]  ⁷ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ⁸ tn Or “you tithe mint.”

[11:42]  ⁹ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ¹⁰ tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ¹¹ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ¹² tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[13:16]  ⁹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁰ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹¹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹² tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹³ tn Or “bondage”; Grk “bond.”