Luke 4:10

4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ ¹ 

Luke 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ² 

Luke 2:23

2:23 (just as it is written in the law of the Lord, “Every firstborn male ³  will be set apart to the Lord” ⁴ ),

Luke 4:4

4:4 Jesus answered him, “It is written, ‘Man ⁵  does not live by bread alone.’” ⁶ 

Luke 24:46

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 4:8

4:8 Jesus ⁹  answered him, ¹⁰  “It is written, ‘You are to worship ¹¹  the Lord ¹²  your God and serve only him.’” ¹³ 

Luke 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹⁴  who will prepare your way before you.’ ¹⁵ 

Luke 19:46

19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ¹⁶  but you have turned it into a den ¹⁷  of robbers!” ¹⁸ 

Luke 3:4

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

“The voice ¹⁹  of one shouting in the wilderness: ²⁰ 

‘Prepare the way for the Lord,

make ²¹  his paths straight.

[4:10]  ¹ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[10:26]  ² tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:23]  ³ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ⁴ sn An allusion to Exod 13:2, 12, 15.

[4:4]  ⁴ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁵ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[24:46]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁶ 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.

[4:8]  ⁶ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁷ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁸ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁹ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ¹⁰ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[7:27]  ⁷ tn Grk “before your face” (an idiom).

[7:27]  ⁸ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[19:46]  ⁸ sn A quotation from Isa 56:7.

[19:46]  ⁹ tn Or “a hideout” (see L&N 1.57).

[19:46]  ¹⁰ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[3:4]  ⁹ tn Or “A voice.”

[3:4]  ¹⁰ 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]  ¹¹ 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.