Discovery BoxLuke 7:27 
Context7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 1 who will prepare your way before you.’ 2
Luke 8:2
Context8:2 and also some women 3 who had been healed of evil spirits and disabilities: 4 Mary 5 (called Magdalene), from whom seven demons had gone out,
Luke 9:9
Context9:9 Herod said, “I had John 6 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 7
Luke 11:19
Context11:19 Now if I cast out demons by Beelzebul, by whom do your sons 8 cast them 9 out? Therefore they will be your judges.
Luke 11:49
Context11:49 For this reason also the wisdom 10 of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’
Luke 13:16
Context13:16 Then 11 shouldn’t 12 this woman, a daughter of Abraham whom Satan 13 bound for eighteen long 14 years, be released from this imprisonment 15 on the Sabbath day?”
Luke 20:18
Context20:18 Everyone who falls on this stone will be broken to pieces, 16 and the one on whom it falls will be crushed.” 17
Luke 22:22
Context22:22 For the Son of Man is to go just as it has been determined, 18 but woe to that man by whom he is betrayed!”
1 tn Grk “before your face” (an idiom).
2 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.
3 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
4 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
5 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
6 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
7 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
8 sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
9 tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
10 sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.
11 tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.
12 tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.
13 sn Note that this is again a battle between Satan and God; see 11:18-23.
14 tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.
15 tn Or “bondage”; Grk “bond.”
16 tn On this term, see BDAG 972 s.v. συνθλάω.
17 tn Grk “on whomever it falls, it will crush him.”
sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
18 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
