Discovery BoxLuke 2:27 
Context2:27 So 1 Simeon, 2 directed by the Spirit, 3 came into the temple courts, 4 and when the parents brought in the child Jesus to do for him what was customary according to the law, 5
Luke 4:38
Context4:38 After Jesus left 6 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 7 to help her. 8
Luke 5:21
Context5:21 Then 9 the experts in the law 10 and the Pharisees began to think 11 to themselves, 12 “Who is this man 13 who is uttering blasphemies? 14 Who can forgive sins but God alone?”
Luke 6:7
Context6:7 The experts in the law 15 and the Pharisees 16 watched 17 Jesus 18 closely to see if 19 he would heal on the Sabbath, 20 so that they could find a reason to accuse him.
Luke 9:22
Context9:22 saying, “The Son of Man must suffer 21 many things and be rejected by the elders, 22 chief priests, and experts in the law, 23 and be killed, and on the third day be raised.” 24
Luke 11:46
Context11:46 But Jesus 25 replied, 26 “Woe to you experts in religious law as well! 27 You load people 28 down with burdens difficult to bear, yet you yourselves refuse to touch 29 the burdens with even one of your fingers!
Luke 11:52
Context11:52 Woe to you experts in religious law! You have taken away 30 the key to knowledge! You did not go in yourselves, and you hindered 31 those who were going in.”
Luke 16:16
Context16:16 “The law and the prophets were in force 32 until John; 33 since then, 34 the good news of the kingdom of God 35 has been proclaimed, and everyone is urged to enter it. 36
Luke 19:47
Context19:47 Jesus 37 was teaching daily in the temple courts. The chief priests and the experts in the law 38 and the prominent leaders among the people were seeking to assassinate 39 him,
Luke 20:1
Context20:1 Now one 40 day, as Jesus 41 was teaching the people in the temple courts 42 and proclaiming 43 the gospel, the chief priests and the experts in the law 44 with the elders came up 45
Luke 20:19
Context20:19 Then 46 the experts in the law 47 and the chief priests wanted to arrest 48 him that very hour, because they realized he had told this parable against them. But 49 they were afraid of the people.
Luke 20:46
Context20:46 “Beware 50 of the experts in the law. 51 They 52 like walking around in long robes, and they love elaborate greetings 53 in the marketplaces and the best seats 54 in the synagogues 55 and the places of honor at banquets.
Luke 22:66
Context22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 56 Then 57 they led Jesus 58 away to their council 59
Luke 24:44
Context24:44 Then 60 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 61 in the law of Moses and the prophets and the psalms 62 must be fulfilled.”
1 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
2 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
3 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
4 tn Grk “the temple.”
sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
5 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
6 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
7 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
8 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
10 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
11 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
12 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
13 tn Grk “this one” (οὗτος, Joutos).
14 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
15 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
16 sn See the note on Pharisees in 5:17.
17 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
19 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
20 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
21 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
22 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
23 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
24 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
26 tn Grk “said.”
27 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
28 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
29 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
30 sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.
31 tn Or “you tried to prevent.”
32 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
33 sn John refers to John the Baptist.
34 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
35 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.
36 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
37 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
38 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
39 tn Grk “to destroy.”
sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
40 tn Grk “Now it happened that one.” 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.
41 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
42 tn Grk “the temple.”
43 tn Or “preaching.”
44 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
45 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
47 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
48 tn Grk “tried to lay hands on him.”
49 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
50 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
51 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
52 tn Grk “who,” continuing the sentence begun by the prior phrase.
53 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
54 sn See Luke 14:1-14.
55 sn See the note on synagogues in 4:15.
56 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
58 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
59 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
61 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
62 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.
