Lukas 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.

Lukas 9:18

Peter’s Confession

9:18 Once ⁴  when Jesus ⁵  was praying ⁶  by himself, and his disciples were nearby, he asked them, ⁷  “Who do the crowds say that I am?” ⁸ 

Lukas 9:20

9:20 Then ⁹  he said to them, “But who do you say that I am?” Peter ¹⁰  answered, ¹¹  “The Christ ¹²  of God.”

Lukas 10:39

10:39 She ¹³  had a sister named Mary, who sat ¹⁴  at the Lord’s feet ¹⁵  and listened to what he said.

Lukas 19:29

19:29 Now ¹⁶  when he approached Bethphage ¹⁷  and Bethany, at the place called the Mount of Olives, ¹⁸  he sent two of the disciples,

Lukas 21:37

21:37 So ¹⁹  every day Jesus ²⁰  was teaching in the temple courts, ²¹  but at night he went and stayed ²²  on the Mount of Olives. ²³ 

[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.

[9:18]  ⁴ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ⁶ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ⁷ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ⁸ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:20]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ¹⁰ tn Here δέ (de) has not been translated.

[9:20]  ¹¹ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[10:39]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ¹⁴ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹⁵ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[19:29]  ¹⁶ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ¹⁷ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ¹⁸ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[21:37]  ¹⁹ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ²¹ tn Grk “in the temple.”

[21:37]  ²² tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ²³ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.