Lukas 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹  than a prophet.

Lukas 8:46

8:46 But Jesus said, “Someone touched me, for I know that power has gone out ²  from me.”

Lukas 9:60

9:60 But Jesus ³  said to him, “Let the dead bury their own dead, ⁴  but as for you, go and proclaim the kingdom of God.” ⁵ 

Lukas 11:47

11:47 Woe to you! You build ⁶  the tombs of the prophets whom your ancestors ⁷  killed.

Lukas 12:2

12:2 Nothing is hidden ⁸  that will not be revealed, ⁹  and nothing is secret that will not be made known.

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ¹⁰  So ¹¹  they began to celebrate.

Lukas 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹²  it.’”

Lukas 19:38

19:38 “Blessed is the king ¹³  who comes in the name of the Lord! ¹⁴  Peace in heaven and glory in the highest!”

Lukas 20:27

Marriage and the Resurrection

20:27 Now some Sadducees ¹⁵  (who contend that there is no resurrection) ¹⁶  came to him.

[7:26]  ¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[8:46]  ² tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[9:60]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁴ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ⁵ 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.

[11:47]  ⁶ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ⁷ tn Or “forefathers”; Grk “fathers.”

[12:2]  ⁸ tn Or “concealed.”

[12:2]  ⁹ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[15:24]  ¹⁰ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[19:31]  ¹² sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:38]  ¹³ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ¹⁴ sn A quotation from Ps 118:26.

[20:27]  ¹⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

[20:27]  ¹⁶ sn This remark is best regarded as a parenthetical note by the author.