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 6:23

6:23 Rejoice in that day, and jump for joy, because ⁴  your reward is great in heaven. For their ancestors ⁵  did the same things to the prophets. ⁶ 

Luke 7:16

7:16 Fear ⁷  seized them all, and they began to glorify ⁸  God, saying, “A great prophet ⁹  has appeared ¹⁰  among us!” and “God has come to help ¹¹  his people!”

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹²  he said to himself, “If this man were a prophet, ¹³  he would know who and what kind of woman ¹⁴  this is who is touching him, that she is a sinner.”

Luke 10:24

10:24 For I tell you that many prophets and kings longed to see ¹⁵  what you see but did not see it, and to hear what you hear but did not hear it.”

Luke 13:28

13:28 There will be weeping and gnashing of teeth ¹⁶  when you see Abraham, Isaac, Jacob, ¹⁷  and all the prophets in the kingdom of God ¹⁸  but you yourselves thrown out. ¹⁹ 

Luke 13:34

13:34 O Jerusalem, Jerusalem, ²⁰  you who kill the prophets and stone those who are sent to you! ²¹  How often I have longed ²²  to gather your children together as a hen gathers her chicks under her wings, but ²³  you would have none of it! ²⁴ 

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ²⁵  Jesus ²⁶  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ²⁷  and everything that is written about the Son of Man by the prophets will be accomplished. ²⁸ 

Luke 24:19

24:19 He ²⁹  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ³⁰  who, with his powerful deeds and words, proved to be a prophet ³¹  before God and all the people;

Luke 24:44

Jesus’ Final Commission

24:44 Then ³²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ³³  in the law of Moses and the prophets and the psalms ³⁴  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.

[6:23]  ⁴ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ⁵ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁶ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:16]  ⁷ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁹ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹⁰ tn Grk “arisen.”

[7:16]  ¹¹ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:39]  ¹⁰ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹¹ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹² sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[10:24]  ¹³ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[13:28]  ¹⁶ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ¹⁷ tn Grk “and Isaac and Jacob,” but 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.

[13:28]  ¹⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ¹⁹ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:34]  ¹⁹ sn The double use of the city’s name betrays intense emotion.

[13:34]  ²⁰ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ²¹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²³ tn Grk “you were not willing.”

[18:31]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ²⁵ 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.

[24:19]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ²⁶ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ²⁷ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:44]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ³⁰ 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.