Lukas 5:17-25
Konteks5:17 Now on 1 one of those days, while he was teaching, there were Pharisees 2 and teachers of the law 3 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 4 and the power of the Lord was with him 5 to heal. 5:18 Just then 6 some men showed up, carrying a paralyzed man 7 on a stretcher. 8 They 9 were trying to bring him in and place him before Jesus. 10 5:19 But 11 since they found 12 no way to carry him in because of the crowd, they went up on the roof 13 and let him down on the stretcher 14 through the roof tiles 15 right 16 in front of Jesus. 17 5:20 When 18 Jesus 19 saw their 20 faith he said, “Friend, 21 your sins are forgiven.” 22 5:21 Then 23 the experts in the law 24 and the Pharisees began to think 25 to themselves, 26 “Who is this man 27 who is uttering blasphemies? 28 Who can forgive sins but God alone?” 5:22 When Jesus perceived 29 their hostile thoughts, 30 he said to them, 31 “Why are you raising objections 32 within yourselves? 5:23 Which is easier, 33 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 34 that the Son of Man 35 has authority on earth to forgive sins” – he said to the paralyzed man 36 – “I tell you, stand up, take your stretcher 37 and go home.” 38 5:25 Immediately 39 he stood up before them, picked 40 up the stretcher 41 he had been lying on, and went home, glorifying 42 God.
Lukas 5:6
Konteks5:6 When 43 they had done this, they caught so many fish that their nets started to tear. 44
Lukas 1:1-80
Konteks1:1 Now 45 many have undertaken to compile an account 46 of the things 47 that have been fulfilled 48 among us, 1:2 like the accounts 49 passed on 50 to us by those who were eyewitnesses and servants of the word 51 from the beginning. 52 1:3 So 53 it seemed good to me as well, 54 because I have followed 55 all things carefully from the beginning, to write an orderly account 56 for you, most excellent Theophilus, 1:4 so that you may know for certain 57 the things you were taught. 58
1:5 During the reign 59 of Herod 60 king of Judea, there lived a priest named Zechariah who belonged to 61 the priestly division of Abijah, 62 and he had a wife named Elizabeth, 63 who was a descendant of Aaron. 64 1:6 They 65 were both righteous in the sight of God, following 66 all the commandments and ordinances of the Lord blamelessly. 67 1:7 But they did not have a child, because Elizabeth was barren, 68 and they were both very old. 69
1:8 Now 70 while Zechariah 71 was serving as priest before God when his division was on duty, 72 1:9 he was chosen by lot, according to the custom of the priesthood, 73 to enter 74 the holy place 75 of the Lord and burn incense. 1:10 Now 76 the whole crowd 77 of people were praying outside at the hour of the incense offering. 78 1:11 An 79 angel of the Lord, 80 standing on the right side of the altar of incense, appeared 81 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 82 was seized with fear. 83 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 84 and your wife Elizabeth will bear you a son; you 85 will name him John. 86 1:14 Joy and gladness will come 87 to you, and many will rejoice at 88 his birth, 89 1:15 for he will be great in the sight of 90 the Lord. He 91 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 92 1:16 He 93 will turn 94 many of the people 95 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 96 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 97 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 98 said to the angel, “How can I be sure of this? 99 For I am an old man, and my wife is old as well.” 100 1:19 The 101 angel answered him, “I am Gabriel, who stands 102 in the presence of God, and I was sent to speak to you and to bring 103 you this good news. 1:20 And now, 104 because you did not believe my words, which will be fulfilled in their time, 105 you will be silent, unable to speak, 106 until the day these things take place.”
1:21 Now 107 the people were waiting for Zechariah, and they began to wonder 108 why he was delayed in the holy place. 109 1:22 When 110 he came out, he was not able to speak to them. They 111 realized that he had seen a vision 112 in the holy place, 113 because 114 he was making signs to them and remained unable to speak. 115 1:23 When his time of service was over, 116 he went to his home.
1:24 After some time 117 his wife Elizabeth became pregnant, 118 and for five months she kept herself in seclusion. 119 She said, 120 1:25 “This is what 121 the Lord has done for me at the time 122 when he has been gracious to me, 123 to take away my disgrace 124 among people.” 125
1:26 In the sixth month of Elizabeth’s pregnancy, 126 the angel Gabriel 127 was sent by 128 God to a town of Galilee called Nazareth, 129 1:27 to a virgin engaged 130 to a man whose name was Joseph, a descendant of David, 131 and the virgin’s name was Mary. 1:28 The 132 angel 133 came 134 to her and said, “Greetings, favored one, 135 the Lord is with you!” 136 1:29 But 137 she was greatly troubled 138 by his words and began to wonder about the meaning of this greeting. 139 1:30 So 140 the angel said to her, “Do not be afraid, 141 Mary, for you have found favor 142 with God! 1:31 Listen: 143 You will become pregnant 144 and give birth to 145 a son, and you will name him 146 Jesus. 147 1:32 He 148 will be great, 149 and will be called the Son of the Most High, 150 and the Lord God will give him the throne of his father 151 David. 1:33 He 152 will reign over the house of Jacob 153 forever, and his kingdom will never end.” 1:34 Mary 154 said to the angel, “How will this be, since I have not had sexual relations with 155 a man?” 1:35 The angel replied, 156 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 157 you. Therefore the child 158 to be born 159 will be holy; 160 he will be called the Son of God.
1:36 “And look, 161 your relative 162 Elizabeth has also become pregnant with 163 a son in her old age – although she was called barren, she is now in her sixth month! 164 1:37 For nothing 165 will be impossible with God.” 1:38 So 166 Mary said, “Yes, 167 I am a servant 168 of the Lord; let this happen to me 169 according to your word.” 170 Then 171 the angel departed from her.
1:39 In those days 172 Mary got up and went hurriedly into the hill country, to a town of Judah, 173 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 174 Elizabeth heard Mary’s greeting, the baby leaped 175 in her 176 womb, and Elizabeth was filled with the Holy Spirit. 177 1:42 She 178 exclaimed with a loud voice, 179 “Blessed are you among women, 180 and blessed is the child 181 in your womb! 1:43 And who am I 182 that the mother of my Lord should come and visit me? 1:44 For the instant 183 the sound of your greeting reached my ears, 184 the baby in my womb leaped for joy. 185 1:45 And blessed 186 is she who believed that 187 what was spoken to her by 188 the Lord would be fulfilled.” 189
“My soul exalts 192 the Lord, 193
1:47 and my spirit has begun to rejoice 194 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 195
For 196 from now on 197 all generations will call me blessed, 198
1:49 because he who is mighty 199 has done great things for me, and holy is his name;
1:50 from 200 generation to generation he is merciful 201 to those who fear 202 him.
1:51 He has demonstrated power 203 with his arm; he has scattered those whose pride wells up from the sheer arrogance 204 of their hearts.
1:52 He has brought down the mighty 205 from their thrones, and has lifted up those of lowly position; 206
1:53 he has filled the hungry with good things, 207 and has sent the rich away empty. 208
1:54 He has helped his servant Israel, remembering 209 his mercy, 210
1:55 as he promised 211 to our ancestors, 212 to Abraham and to his descendants 213 forever.”
1:56 So 214 Mary stayed with Elizabeth 215 about three months 216 and then returned to her home.
1:57 Now the time came 217 for Elizabeth to have her baby, 218 and she gave birth to a son. 1:58 Her 219 neighbors and relatives heard that the Lord had shown 220 great mercy to her, and they rejoiced 221 with her.
1:59 On 222 the eighth day 223 they came to circumcise the child, and they wanted to name 224 him Zechariah after his father. 1:60 But 225 his mother replied, 226 “No! He must be named 227 John.” 228 1:61 They 229 said to her, “But 230 none of your relatives bears this name.” 231 1:62 So 232 they made signs to the baby’s 233 father, 234 inquiring what he wanted to name his son. 235 1:63 He 236 asked for a writing tablet 237 and wrote, 238 “His name is John.” And they were all amazed. 239 1:64 Immediately 240 Zechariah’s 241 mouth was opened and his tongue 242 released, 243 and he spoke, blessing God. 1:65 All 244 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 245 who heard these things 246 kept them in their hearts, 247 saying, “What then will this child be?” 248 For the Lord’s hand 249 was indeed with him.
1:67 Then 250 his father Zechariah was filled with the Holy Spirit and prophesied, 251
1:68 “Blessed 252 be the Lord God of Israel,
because he has come to help 253 and has redeemed 254 his people.
1:69 For 255 he has raised up 256 a horn of salvation 257 for us in the house of his servant David, 258
1:70 as he spoke through the mouth of his holy prophets from long ago, 259
1:71 that we should be saved 260 from our enemies, 261
and from the hand of all who hate us.
1:72 He has done this 262 to show mercy 263 to our ancestors, 264
and to remember his holy covenant 265 –
1:73 the oath 266 that he swore to our ancestor 267 Abraham.
This oath grants 268
1:74 that we, being rescued from the hand of our 269 enemies,
may serve him without fear, 270
1:75 in holiness and righteousness 271 before him for as long as we live. 272
1:76 And you, child, 273 will be called the prophet 274 of the Most High. 275
For you will go before 276 the Lord to prepare his ways, 277
1:77 to give his people knowledge of salvation 278 through the forgiveness 279 of their sins.
1:78 Because of 280 our God’s tender mercy 281
the dawn 282 will break 283 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 284
to guide our feet into the way 285 of peace.”
1:80 And the child kept growing 286 and becoming strong 287 in spirit, and he was in the wilderness 288 until the day he was revealed 289 to Israel.
Lukas 7:36-50
Konteks7:36 Now one of the Pharisees 290 asked Jesus 291 to have dinner with him, so 292 he went into the Pharisee’s house and took his place at the table. 293 7:37 Then 294 when a woman of that town, who was a sinner, learned that Jesus 295 was dining 296 at the Pharisee’s house, she brought an alabaster jar 297 of perfumed oil. 298 7:38 As 299 she stood 300 behind him at his feet, weeping, she began to wet his feet with her tears. She 301 wiped them with her hair, 302 kissed 303 them, 304 and anointed 305 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 306 he said to himself, “If this man were a prophet, 307 he would know who and what kind of woman 308 this is who is touching him, that she is a sinner.” 7:40 So 309 Jesus answered him, 310 “Simon, I have something to say to you.” He replied, 311 “Say it, Teacher.” 7:41 “A certain creditor 312 had two debtors; one owed him 313 five hundred silver coins, 314 and the other fifty. 7:42 When they could not pay, he canceled 315 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 316 “I suppose the one who had the bigger debt canceled.” 317 Jesus 318 said to him, “You have judged rightly.” 7:44 Then, 319 turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, 320 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 321 but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet 322 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 323 but the one who is forgiven little loves little.” 7:48 Then 324 Jesus 325 said to her, “Your sins are forgiven.” 326 7:49 But 327 those who were at the table 328 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 329 said to the woman, “Your faith 330 has saved you; 331 go in peace.”
Lukas 7:11
Konteks7:11 Soon 332 afterward 333 Jesus 334 went to a town 335 called Nain, and his disciples and a large crowd went with him.
Lukas 4:1-44
Konteks4:1 Then 336 Jesus, full of the Holy Spirit, returned from the Jordan River 337 and was led by the Spirit 338 in 339 the wilderness, 340 4:2 where for forty days he endured temptations 341 from the devil. He 342 ate nothing 343 during those days, and when they were completed, 344 he was famished. 4:3 The devil said to him, “If 345 you are the Son of God, command this stone to become bread.” 346 4:4 Jesus answered him, “It is written, ‘Man 347 does not live by bread alone.’” 348
4:5 Then 349 the devil 350 led him up 351 to a high place 352 and showed him in a flash all the kingdoms of the world. 4:6 And he 353 said to him, “To you 354 I will grant this whole realm 355 – and the glory that goes along with it, 356 for it has been relinquished 357 to me, and I can give it to anyone I wish. 4:7 So then, if 358 you will worship 359 me, all this will be 360 yours.” 4:8 Jesus 361 answered him, 362 “It is written, ‘You are to worship 363 the Lord 364 your God and serve only him.’” 365
4:9 Then 366 the devil 367 brought him to Jerusalem, 368 had him stand 369 on the highest point of the temple, 370 and said to him, “If 371 you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 372 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 373 4:12 Jesus 374 answered him, 375 “It is said, ‘You are not to put the Lord your God to the test.’” 376 4:13 So 377 when the devil 378 had completed every temptation, he departed from him until a more opportune time. 379
4:14 Then 380 Jesus, in the power of the Spirit, 381 returned to Galilee, and news about him spread 382 throughout the surrounding countryside. 383 4:15 He 384 began to teach 385 in their synagogues 386 and was praised 387 by all.
4:16 Now 388 Jesus 389 came to Nazareth, 390 where he had been brought up, and went into the synagogue 391 on the Sabbath day, as was his custom. 392 He 393 stood up to read, 394 4:17 and the scroll of the prophet Isaiah was given to him. He 395 unrolled 396 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 397 me to proclaim good news 398 to the poor. 399
He has sent me 400 to proclaim release 401 to the captives
and the regaining of sight 402 to the blind,
to set free 403 those who are oppressed, 404
4:19 to proclaim the year 405 of the Lord’s favor.” 406
4:20 Then 407 he rolled up 408 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 409 him. 4:21 Then 410 he began to tell them, “Today 411 this scripture has been fulfilled even as you heard it being read.” 412 4:22 All 413 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 414 said, “Isn’t this 415 Joseph’s son?” 4:23 Jesus 416 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 417 and say, ‘What we have heard that you did in Capernaum, 418 do here in your hometown too.’” 4:24 And he added, 419 “I tell you the truth, 420 no prophet is acceptable 421 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 422 when the sky 423 was shut up three and a half years, and 424 there was a great famine over all the land. 4:26 Yet 425 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 426 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 427 yet 428 none of them was cleansed except Naaman the Syrian.” 429 4:28 When they heard this, all the people 430 in the synagogue were filled with rage. 4:29 They got up, forced 431 him out of the town, 432 and brought him to the brow of the hill on which their town was built, so that 433 they could throw him down the cliff. 434 4:30 But he passed through the crowd 435 and went on his way. 436
4:31 So 437 he went down to Capernaum, 438 a town 439 in Galilee, and on the Sabbath he began to teach the people. 440 4:32 They 441 were amazed 442 at his teaching, because he spoke 443 with authority. 444
4:33 Now 445 in the synagogue 446 there was a man who had the spirit of an unclean 447 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 448 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 449 of God.” 4:35 But 450 Jesus rebuked him: 451 “Silence! Come out of him!” 452 Then, after the demon threw the man 453 down in their midst, he came out of him without hurting him. 454 4:36 They 455 were all amazed and began to say 456 to one another, “What’s happening here? 457 For with authority and power 458 he commands the unclean spirits, and they come out!” 4:37 So 459 the news 460 about him spread into all areas of the region. 461
4:38 After Jesus left 462 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 463 to help her. 464 4:39 So 465 he stood over her, commanded 466 the fever, and it left her. Immediately 467 she got up and began to serve 468 them.
4:40 As the sun was setting, all those who had any relatives 469 sick with various diseases brought them to Jesus. 470 He placed 471 his hands on every one of them and healed them. 4:41 Demons also came out 472 of many, crying out, 473 “You are the Son of God!” 474 But he rebuked 475 them, and would not allow them to speak, 476 because they knew that he was the Christ. 477
4:42 The next morning 478 Jesus 479 departed and went to a deserted place. Yet 480 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 481 said to them, “I must 482 proclaim the good news of the kingdom 483 of God to the other towns 484 too, for that is what I was sent 485 to do.” 486 4:44 So 487 he continued to preach in the synagogues of Judea. 488
Lukas 17:3-4
Konteks17:3 Watch 489 yourselves! If 490 your brother 491 sins, rebuke him. If 492 he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive 493 him.”
Lukas 17:23
Konteks17:23 Then people 494 will say to you, ‘Look, there he is!’ 495 or ‘Look, here he is!’ Do not go out or chase after them. 496
Lukas 1:1-80
Konteks1:1 Now 497 many have undertaken to compile an account 498 of the things 499 that have been fulfilled 500 among us, 1:2 like the accounts 501 passed on 502 to us by those who were eyewitnesses and servants of the word 503 from the beginning. 504 1:3 So 505 it seemed good to me as well, 506 because I have followed 507 all things carefully from the beginning, to write an orderly account 508 for you, most excellent Theophilus, 1:4 so that you may know for certain 509 the things you were taught. 510
1:5 During the reign 511 of Herod 512 king of Judea, there lived a priest named Zechariah who belonged to 513 the priestly division of Abijah, 514 and he had a wife named Elizabeth, 515 who was a descendant of Aaron. 516 1:6 They 517 were both righteous in the sight of God, following 518 all the commandments and ordinances of the Lord blamelessly. 519 1:7 But they did not have a child, because Elizabeth was barren, 520 and they were both very old. 521
1:8 Now 522 while Zechariah 523 was serving as priest before God when his division was on duty, 524 1:9 he was chosen by lot, according to the custom of the priesthood, 525 to enter 526 the holy place 527 of the Lord and burn incense. 1:10 Now 528 the whole crowd 529 of people were praying outside at the hour of the incense offering. 530 1:11 An 531 angel of the Lord, 532 standing on the right side of the altar of incense, appeared 533 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 534 was seized with fear. 535 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 536 and your wife Elizabeth will bear you a son; you 537 will name him John. 538 1:14 Joy and gladness will come 539 to you, and many will rejoice at 540 his birth, 541 1:15 for he will be great in the sight of 542 the Lord. He 543 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 544 1:16 He 545 will turn 546 many of the people 547 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 548 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 549 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 550 said to the angel, “How can I be sure of this? 551 For I am an old man, and my wife is old as well.” 552 1:19 The 553 angel answered him, “I am Gabriel, who stands 554 in the presence of God, and I was sent to speak to you and to bring 555 you this good news. 1:20 And now, 556 because you did not believe my words, which will be fulfilled in their time, 557 you will be silent, unable to speak, 558 until the day these things take place.”
1:21 Now 559 the people were waiting for Zechariah, and they began to wonder 560 why he was delayed in the holy place. 561 1:22 When 562 he came out, he was not able to speak to them. They 563 realized that he had seen a vision 564 in the holy place, 565 because 566 he was making signs to them and remained unable to speak. 567 1:23 When his time of service was over, 568 he went to his home.
1:24 After some time 569 his wife Elizabeth became pregnant, 570 and for five months she kept herself in seclusion. 571 She said, 572 1:25 “This is what 573 the Lord has done for me at the time 574 when he has been gracious to me, 575 to take away my disgrace 576 among people.” 577
1:26 In the sixth month of Elizabeth’s pregnancy, 578 the angel Gabriel 579 was sent by 580 God to a town of Galilee called Nazareth, 581 1:27 to a virgin engaged 582 to a man whose name was Joseph, a descendant of David, 583 and the virgin’s name was Mary. 1:28 The 584 angel 585 came 586 to her and said, “Greetings, favored one, 587 the Lord is with you!” 588 1:29 But 589 she was greatly troubled 590 by his words and began to wonder about the meaning of this greeting. 591 1:30 So 592 the angel said to her, “Do not be afraid, 593 Mary, for you have found favor 594 with God! 1:31 Listen: 595 You will become pregnant 596 and give birth to 597 a son, and you will name him 598 Jesus. 599 1:32 He 600 will be great, 601 and will be called the Son of the Most High, 602 and the Lord God will give him the throne of his father 603 David. 1:33 He 604 will reign over the house of Jacob 605 forever, and his kingdom will never end.” 1:34 Mary 606 said to the angel, “How will this be, since I have not had sexual relations with 607 a man?” 1:35 The angel replied, 608 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 609 you. Therefore the child 610 to be born 611 will be holy; 612 he will be called the Son of God.
1:36 “And look, 613 your relative 614 Elizabeth has also become pregnant with 615 a son in her old age – although she was called barren, she is now in her sixth month! 616 1:37 For nothing 617 will be impossible with God.” 1:38 So 618 Mary said, “Yes, 619 I am a servant 620 of the Lord; let this happen to me 621 according to your word.” 622 Then 623 the angel departed from her.
1:39 In those days 624 Mary got up and went hurriedly into the hill country, to a town of Judah, 625 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 626 Elizabeth heard Mary’s greeting, the baby leaped 627 in her 628 womb, and Elizabeth was filled with the Holy Spirit. 629 1:42 She 630 exclaimed with a loud voice, 631 “Blessed are you among women, 632 and blessed is the child 633 in your womb! 1:43 And who am I 634 that the mother of my Lord should come and visit me? 1:44 For the instant 635 the sound of your greeting reached my ears, 636 the baby in my womb leaped for joy. 637 1:45 And blessed 638 is she who believed that 639 what was spoken to her by 640 the Lord would be fulfilled.” 641
“My soul exalts 644 the Lord, 645
1:47 and my spirit has begun to rejoice 646 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 647
For 648 from now on 649 all generations will call me blessed, 650
1:49 because he who is mighty 651 has done great things for me, and holy is his name;
1:50 from 652 generation to generation he is merciful 653 to those who fear 654 him.
1:51 He has demonstrated power 655 with his arm; he has scattered those whose pride wells up from the sheer arrogance 656 of their hearts.
1:52 He has brought down the mighty 657 from their thrones, and has lifted up those of lowly position; 658
1:53 he has filled the hungry with good things, 659 and has sent the rich away empty. 660
1:54 He has helped his servant Israel, remembering 661 his mercy, 662
1:55 as he promised 663 to our ancestors, 664 to Abraham and to his descendants 665 forever.”
1:56 So 666 Mary stayed with Elizabeth 667 about three months 668 and then returned to her home.
1:57 Now the time came 669 for Elizabeth to have her baby, 670 and she gave birth to a son. 1:58 Her 671 neighbors and relatives heard that the Lord had shown 672 great mercy to her, and they rejoiced 673 with her.
1:59 On 674 the eighth day 675 they came to circumcise the child, and they wanted to name 676 him Zechariah after his father. 1:60 But 677 his mother replied, 678 “No! He must be named 679 John.” 680 1:61 They 681 said to her, “But 682 none of your relatives bears this name.” 683 1:62 So 684 they made signs to the baby’s 685 father, 686 inquiring what he wanted to name his son. 687 1:63 He 688 asked for a writing tablet 689 and wrote, 690 “His name is John.” And they were all amazed. 691 1:64 Immediately 692 Zechariah’s 693 mouth was opened and his tongue 694 released, 695 and he spoke, blessing God. 1:65 All 696 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 697 who heard these things 698 kept them in their hearts, 699 saying, “What then will this child be?” 700 For the Lord’s hand 701 was indeed with him.
1:67 Then 702 his father Zechariah was filled with the Holy Spirit and prophesied, 703
1:68 “Blessed 704 be the Lord God of Israel,
because he has come to help 705 and has redeemed 706 his people.
1:69 For 707 he has raised up 708 a horn of salvation 709 for us in the house of his servant David, 710
1:70 as he spoke through the mouth of his holy prophets from long ago, 711
1:71 that we should be saved 712 from our enemies, 713
and from the hand of all who hate us.
1:72 He has done this 714 to show mercy 715 to our ancestors, 716
and to remember his holy covenant 717 –
1:73 the oath 718 that he swore to our ancestor 719 Abraham.
This oath grants 720
1:74 that we, being rescued from the hand of our 721 enemies,
may serve him without fear, 722
1:75 in holiness and righteousness 723 before him for as long as we live. 724
1:76 And you, child, 725 will be called the prophet 726 of the Most High. 727
For you will go before 728 the Lord to prepare his ways, 729
1:77 to give his people knowledge of salvation 730 through the forgiveness 731 of their sins.
1:78 Because of 732 our God’s tender mercy 733
the dawn 734 will break 735 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 736
to guide our feet into the way 737 of peace.”
1:80 And the child kept growing 738 and becoming strong 739 in spirit, and he was in the wilderness 740 until the day he was revealed 741 to Israel.
Lukas 24:47
Konteks24:47 and repentance 742 for the forgiveness of sins would be proclaimed 743 in his name to all nations, 744 beginning from Jerusalem. 745
[5:17] 1 tn Grk “And it happened that on.” 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.
[5:17] 2 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:17] 3 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
[5:17] 4 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 5 tc Most
[5:18] 6 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
[5:18] 7 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
[5:18] 8 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[5:18] 9 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[5:18] 10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 11 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
[5:19] 12 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 13 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[5:19] 14 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
[5:19] 15 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
[5:19] 16 tn Grk “in the midst.”
[5:19] 17 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
[5:20] 18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 20 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 21 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 22 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[5:21] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 24 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.
[5:21] 25 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 26 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 27 tn Grk “this one” (οὗτος, Joutos).
[5:21] 28 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.
[5:22] 29 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
[5:22] 30 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
[5:22] 31 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
[5:22] 32 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
[5:23] 33 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[5:24] 34 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[5:24] 35 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[5:24] 36 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[5:24] 37 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
[5:24] 38 tn Grk “to your house.”
[5:25] 39 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 40 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
[5:25] 41 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
[5:25] 42 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
[5:6] 43 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 44 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[1:1] 45 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 46 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 48 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 49 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 51 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 52 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 53 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 54 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 55 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 56 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 57 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 58 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 59 tn Grk “It happened that in the days.” 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.
[1:5] 60 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 61 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 62 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 63 tn Grk “and her name was Elizabeth.”
[1:5] 64 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 65 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 66 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 67 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 68 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 69 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 70 tn Grk “Now 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.
[1:8] 71 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 72 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 73 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 74 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 75 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 76 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 77 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 78 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 79 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 80 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 81 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 82 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 83 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 84 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 85 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 86 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 87 tn Grk “This will be joy and gladness.”
[1:14] 89 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 91 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 92 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 93 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 94 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 95 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 96 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 97 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 98 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 99 tn Grk “How will I know this?”
[1:18] 100 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 101 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 102 tn Grk “the one who is standing before God.”
[1:19] 103 tn Grk “to announce these things of good news to you.”
[1:20] 105 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 106 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 107 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 108 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 109 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 110 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 111 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 112 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 113 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 114 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 115 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 116 tn Grk “And it happened that as the days of his service were ended.” 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.
[1:24] 117 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 118 tn Or “Elizabeth conceived.”
[1:24] 119 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 120 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 122 tn Grk “in the days.”
[1:25] 123 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 124 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 125 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 126 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 127 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 128 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 129 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 130 tn Or “promised in marriage.”
[1:27] 131 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 132 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 133 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 134 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 135 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 136 tc Most
[1:29] 137 tc Most
[1:29] 138 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 139 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 140 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 141 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 143 tn Grk “And behold.”
[1:31] 144 tn Grk “you will conceive in your womb.”
[1:31] 146 tn Grk “you will call his name.”
[1:31] 147 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 149 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 150 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 152 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 153 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 154 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 155 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 156 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 157 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 158 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 159 tc A few
[1:35] 160 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 162 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 163 tn Or “has conceived.”
[1:36] 164 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 165 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 166 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 168 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 169 tn Grk “let this be to me.”
[1:38] 170 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 171 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 172 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 173 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 174 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 175 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 176 tn The antecedent of “her” is Elizabeth.
[1:41] 177 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 178 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 179 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 180 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 181 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 182 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 183 tn Grk “for behold.”
[1:44] 184 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 185 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 186 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 187 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 188 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 189 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 190 tc A few witnesses, especially Latin
[1:46] 191 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 192 tn Or “lifts up the Lord in praise.”
[1:46] 193 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 194 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 195 tn See the note on the word “servant” in v. 38.
[1:48] 196 tn Grk “for behold.”
[1:48] 197 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 198 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 199 tn Traditionally, “the Mighty One.”
[1:50] 200 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 201 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 202 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 203 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 204 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 206 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 207 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 208 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 209 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 210 tn Or “his [God’s] loyal love.”
[1:55] 211 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 213 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 214 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 215 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 216 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 217 tn Grk “the time was fulfilled.”
[1:57] 218 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 219 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 220 tn Grk “had magnified his mercy with her.”
[1:58] 221 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 222 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.
[1:59] 223 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 224 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 225 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 226 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 227 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 228 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 229 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 230 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 231 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 232 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 233 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 234 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 235 tn Grk “what he might wish to call him.”
[1:63] 236 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 237 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 238 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 239 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 240 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 241 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 242 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 243 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 244 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 245 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 246 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 247 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 248 tn Or “what manner of child will this one be?”
[1:66] 249 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 250 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 251 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 252 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 253 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 254 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 255 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 256 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 257 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 258 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 259 tn Grk “from the ages,” “from eternity.”
[1:71] 260 tn Grk “from long ago, salvation.”
[1:71] 261 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 262 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 263 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 264 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 265 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 266 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 267 tn Or “forefather”; Grk “father.”
[1:73] 268 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 269 tc Many important early
[1:74] 270 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 271 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 272 tn Grk “all our days.”
[1:76] 273 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 274 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 275 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 276 tc Most
[1:76] 277 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 278 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 279 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 280 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 281 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 282 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 283 tn Grk “shall visit us.”
[1:79] 284 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 286 tn This verb is imperfect.
[1:80] 287 tn This verb is also imperfect.
[1:80] 289 tn Grk “until the day of his revealing.”
[7:36] 290 sn See the note on Pharisees in 5:17.
[7:36] 291 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 292 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 293 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[7:37] 294 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[7:37] 295 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 296 tn Grk “was reclining at table.”
[7:37] 297 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[7:37] 298 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.
[7:37] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[7:38] 299 tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:38] 300 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 301 tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:38] 302 tn Grk “with the hair of her head.”
[7:38] 303 tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:38] 304 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 305 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
[7:39] 306 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[7:39] 307 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
[7:39] 308 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
[7:40] 309 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 310 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
[7:40] sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
[7:41] 312 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 313 tn The word “him” is not in the Greek text, but is implied.
[7:41] 314 tn Grk “five hundred denarii.”
[7:41] sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
[7:42] 315 tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
[7:43] 316 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 317 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 318 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 319 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 320 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
[7:45] 321 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
[7:46] 322 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
[7:47] 323 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
[7:47] sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
[7:48] 324 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 325 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 326 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 327 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 328 tn Grk “were reclining at table.”
[7:50] 329 tn Here δέ (de) has not been translated.
[7:50] 330 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 331 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
[7:11] 332 tn Grk “And it happened that soon.” 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.
[7:11] 333 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”
[7:11] 334 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 335 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
[4:1] 336 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 337 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 338 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
[4:1] 339 tc Most
[4:2] 341 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
[4:2] 342 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 343 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
[4:2] 344 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
[4:2] sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[4:3] 345 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 346 tn Grk “say to this stone that it should become bread.”
[4:4] 347 tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 348 tc Most
[4:4] sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
[4:5] 349 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:5] sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.
[4:5] 351 tc Most
[4:5] 352 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 353 tn Grk “And the devil.”
[4:6] 354 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
[4:6] 355 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
[4:6] 356 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
[4:6] 357 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
[4:7] 358 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 359 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:7] 360 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
[4:8] 361 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 362 tc Most
[4:8] 363 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:8] 364 tc Most later
[4:8] sn In the form of the quotation in the Greek text found in the best
[4:8] 365 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:9] 366 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 367 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 368 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 369 tn Grk “and stood him.”
[4:9] 370 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:9] 371 tn This is another first class condition, as in v. 3.
[4:10] 372 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:11] 373 sn A quotation from Ps 91:12.
[4:12] 374 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 375 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 376 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
[4:13] 377 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 378 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 379 tn Grk “until a favorable time.”
[4:13] sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).
[4:14] 380 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 381 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
[4:14] 383 tn Grk “all the surrounding region.”
[4:15] 384 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 385 tn The imperfect verb has been translated ingressively.
[4:15] 386 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[4:15] 387 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.
[4:16] 388 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 389 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 390 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
[4:16] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:16] 391 sn See the note on synagogues in 4:15.
[4:16] 392 tn Grk “according to his custom.”
[4:16] 393 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 394 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
[4:17] 395 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
[4:17] 396 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.
[4:18] 397 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 398 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 399 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
[4:18] 400 tc The majority of
[4:18] 401 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
[4:18] 402 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
[4:18] 403 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
[4:18] 404 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
[4:19] 405 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
[4:19] 406 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
[4:20] 407 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
[4:20] 408 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
[4:20] 409 tn Or “gazing at,” “staring at.”
[4:21] 410 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:21] 411 sn See the note on today in 2:11.
[4:21] 412 tn Grk “in your hearing.”
[4:22] 413 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 414 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 415 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
[4:23] 416 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.
[4:23] 417 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
[4:23] 418 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
[4:23] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:24] 419 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
[4:24] 420 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[4:24] 421 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
[4:25] 422 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
[4:25] 423 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
[4:25] 424 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[4:26] 425 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:26] 426 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
[4:26] map For location see Map1 A1; JP3 F3; JP4 F3.
[4:27] 427 sn On Elisha see 2 Kgs 5:1-14.
[4:27] 428 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:27] 429 sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
[4:28] 430 tn The words “the people” are not in the Greek text but have been supplied.
[4:29] 433 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 434 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
[4:30] 435 tn Grk “their midst.”
[4:30] 436 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.
[4:31] 437 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
[4:31] 438 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:31] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:31] 440 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 441 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 442 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 443 tn Grk “because his word was.”
[4:32] 444 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[4:33] 445 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
[4:33] 446 sn See the note on synagogues in 4:15.
[4:33] 447 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
[4:34] 448 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
[4:34] 449 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
[4:35] 450 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 451 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 452 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
[4:35] 453 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 454 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 455 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 456 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 457 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
[4:36] 458 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
[4:37] 459 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 460 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 461 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 462 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.
[4:38] 463 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 464 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.
[4:39] 465 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 466 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
[4:39] sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
[4:39] 467 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.
[4:39] sn The note that this happened immediately shows the speed and totality of the recovery.
[4:39] 468 tn The imperfect verb has been translated ingressively.
[4:40] 469 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
[4:40] 470 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 471 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 472 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 473 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 474 tc Most
[4:41] 475 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
[4:41] 476 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
[4:41] 477 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:41] sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
[4:42] 478 tn Grk “When it became day.”
[4:42] 479 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 480 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 481 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 482 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 483 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
[4:43] 485 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 486 tn Grk “because for this purpose I was sent.”
[4:44] 487 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 488 tc Most
[17:3] 489 tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.
[17:3] 490 tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.
[17:3] 491 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
[17:3] 492 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.
[17:4] 493 sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.
[17:23] 494 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[17:23] 495 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
[17:23] 496 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
[1:1] 497 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 498 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 500 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 501 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 503 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 504 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 505 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 506 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 507 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 508 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 509 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 510 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 511 tn Grk “It happened that in the days.” 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.
[1:5] 512 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 513 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 514 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 515 tn Grk “and her name was Elizabeth.”
[1:5] 516 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 517 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 518 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 519 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 520 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 521 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 522 tn Grk “Now 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.
[1:8] 523 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 524 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 525 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 526 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 527 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 528 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 529 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 530 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 531 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 532 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 533 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 534 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 535 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 536 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 537 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 538 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 539 tn Grk “This will be joy and gladness.”
[1:14] 540 tn Or “because of.”
[1:14] 541 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 543 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 544 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 545 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 546 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 547 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 548 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 549 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 550 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 551 tn Grk “How will I know this?”
[1:18] 552 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 553 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 554 tn Grk “the one who is standing before God.”
[1:19] 555 tn Grk “to announce these things of good news to you.”
[1:20] 557 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 558 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 559 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 560 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 561 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 562 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 563 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 564 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 565 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 566 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 567 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 568 tn Grk “And it happened that as the days of his service were ended.” 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.
[1:24] 569 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 570 tn Or “Elizabeth conceived.”
[1:24] 571 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 572 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 574 tn Grk “in the days.”
[1:25] 575 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 576 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 577 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 578 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 579 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 580 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 581 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 582 tn Or “promised in marriage.”
[1:27] 583 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 584 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 585 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 586 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 587 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 588 tc Most
[1:29] 589 tc Most
[1:29] 590 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 591 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 592 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 593 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 595 tn Grk “And behold.”
[1:31] 596 tn Grk “you will conceive in your womb.”
[1:31] 598 tn Grk “you will call his name.”
[1:31] 599 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 601 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 602 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 604 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 605 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 606 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 607 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 608 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 609 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 610 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 611 tc A few
[1:35] 612 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 614 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 615 tn Or “has conceived.”
[1:36] 616 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 617 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 618 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 620 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 621 tn Grk “let this be to me.”
[1:38] 622 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 623 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 624 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 625 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 626 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 627 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 628 tn The antecedent of “her” is Elizabeth.
[1:41] 629 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 630 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 631 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 632 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 633 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 634 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 635 tn Grk “for behold.”
[1:44] 636 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 637 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 638 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 639 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 640 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 641 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 642 tc A few witnesses, especially Latin
[1:46] 643 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 644 tn Or “lifts up the Lord in praise.”
[1:46] 645 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 646 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 647 tn See the note on the word “servant” in v. 38.
[1:48] 648 tn Grk “for behold.”
[1:48] 649 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 650 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 651 tn Traditionally, “the Mighty One.”
[1:50] 652 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 653 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 654 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 655 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 656 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 658 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 659 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 660 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 661 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 662 tn Or “his [God’s] loyal love.”
[1:55] 663 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 665 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 666 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 667 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 668 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 669 tn Grk “the time was fulfilled.”
[1:57] 670 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 671 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 672 tn Grk “had magnified his mercy with her.”
[1:58] 673 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 674 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.
[1:59] 675 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 676 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 677 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 678 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 679 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 680 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 681 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 682 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 683 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 684 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 685 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 686 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 687 tn Grk “what he might wish to call him.”
[1:63] 688 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 689 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 690 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 691 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 692 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 693 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 694 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 695 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 696 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 697 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 698 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 699 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 700 tn Or “what manner of child will this one be?”
[1:66] 701 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 702 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 703 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 704 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 705 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 706 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 707 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 708 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 709 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 710 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 711 tn Grk “from the ages,” “from eternity.”
[1:71] 712 tn Grk “from long ago, salvation.”
[1:71] 713 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 714 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 715 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 716 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 717 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 718 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 719 tn Or “forefather”; Grk “father.”
[1:73] 720 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 721 tc Many important early
[1:74] 722 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 723 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 724 tn Grk “all our days.”
[1:76] 725 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 726 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 727 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 728 tc Most
[1:76] 729 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 730 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 731 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 732 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 733 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 734 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 735 tn Grk “shall visit us.”
[1:79] 736 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 738 tn This verb is imperfect.
[1:80] 739 tn This verb is also imperfect.
[1:80] 741 tn Grk “until the day of his revealing.”
[24:47] 742 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
[24:47] 743 tn Or “preached,” “announced.”
[24:47] 744 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
[24:47] 745 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
[24:47] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
