Luke 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ¹ 

‘We played the flute for you, yet you did not dance; ² 

we wailed in mourning, ³  yet you did not weep.’

Luke 7:19

7:19 and sent them to Jesus ⁴  to ask, ⁵  “Are you the one who is to come, ⁶  or should we look for another?”

Luke 23:21

23:21 But they kept on shouting, ⁷  “Crucify, crucify ⁸  him!”

Luke 7:18

Jesus and John the Baptist

7:18 John’s ⁹  disciples informed him about all these things. So ¹⁰  John called ¹¹  two of his disciples

Luke 19:13

19:13 And he summoned ten of his slaves, ¹²  gave them ten minas, ¹³  and said to them, ‘Do business with these until I come back.’

Luke 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ¹⁴  And after he said this he breathed his last.

Luke 7:29

7:29 (Now ¹⁵  all the people who heard this, even the tax collectors, ¹⁶  acknowledged ¹⁷  God’s justice, because they had been baptized ¹⁸  with John’s baptism.

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.

[7:32]  ¹ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ² sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ³ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:19]  ⁴ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁵ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁶ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[23:21]  ⁷ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ⁸ tn This double present imperative is emphatic.

[7:18]  ¹⁰ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ¹² tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[19:13]  ¹³ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁴ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[23:46]  ¹⁶ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[7:29]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ²⁰ sn See the note on tax collectors in 3:12.

[7:29]  ²¹ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ²² tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[3:4]  ²² tn Or “A voice.”

[3:4]  ²³ 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]  ²⁴ 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.