Luke 3:4

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

“The voice ¹  of one shouting in the wilderness: ² 

‘Prepare the way for the Lord,

make ³  his paths straight.

Luke 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ⁴  replied, ‘A hundred measures ⁵  of wheat.’ The manager ⁶  said to him, ‘Take your bill, and write eighty.’ ⁷ 

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁸  Jesus ⁹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹⁰  and everything that is written about the Son of Man by the prophets will be accomplished. ¹¹ 

Luke 20:17

20:17 But Jesus ¹²  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ¹³ 

Luke 20:28

20:28 They asked him, ¹⁴  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ¹⁵  must marry ¹⁶  the widow and father children ¹⁷  for his brother. ¹⁸ 

Luke 22:37

22:37 For I tell you that this scripture must be ¹⁹  fulfilled in me, ‘And he was counted with the transgressors.’ ²⁰  For what is written about me is being fulfilled.” ²¹ 

Luke 24:44

Jesus’ Final Commission

24:44 Then ²²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²³  in the law of Moses and the prophets and the psalms ²⁴  must be fulfilled.”

[3:4]  ¹ tn Or “A voice.”

[3:4]  ² 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]  ³ 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.

[16:7]  ⁴ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ⁵ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ⁶ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ⁷ sn The percentage of reduction may not be as great because of the change in material.

[18:31]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ¹⁰ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[20:17]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ¹¹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:28]  ¹³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹⁴ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ¹⁵ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹⁶ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ¹⁷ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[22:37]  ¹⁶ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ¹⁷ tn Or “with the lawless.”

[22:37]  ¹⁸ tn Grk “is having its fulfillment.”

[24:44]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁰ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²¹ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.