Lukas 7:1-50

Healing the Centurion’s Slave

7:1 After Jesus ¹  had finished teaching all this to the people, ²  he entered Capernaum. ³  7:2 A centurion ⁴  there ⁵  had a slave ⁶  who was highly regarded, ⁷  but who was sick and at the point of death. 7:3 When the centurion ⁸  heard ⁹  about Jesus, he sent some Jewish elders ¹⁰  to him, asking him to come ¹¹  and heal his slave. 7:4 When ¹²  they came ¹³  to Jesus, they urged ¹⁴  him earnestly, ¹⁵  “He is worthy ¹⁶  to have you do this for him, 7:5 because he loves our nation, ¹⁷  and even ¹⁸  built our synagogue.” ¹⁹  7:6 So ²⁰  Jesus went with them. When ²¹  he was not far from the house, the centurion ²²  sent friends to say to him, “Lord, do not trouble yourself, ²³  for I am not worthy ²⁴  to have you come under my roof. 7:7 That is why ²⁵  I did not presume ²⁶  to come to you. Instead, say the word, and my servant must be healed. ²⁷  7:8 For I too am a man set under authority, with soldiers under me. ²⁸  I say to this one, ‘Go,’ and he goes, ²⁹  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ³⁰  7:9 When Jesus heard this, he was amazed ³¹  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ³²  7:10 So ³³  when those who had been sent returned to the house, they found the slave ³⁴  well.

Raising a Widow’s Son

7:11 Soon ³⁵  afterward ³⁶  Jesus ³⁷  went to a town ³⁸  called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man ³⁹  who had died was being carried out, ⁴⁰  the only son of his mother (who ⁴¹  was a widow ⁴² ), and a large crowd from the town ⁴³  was with her. 7:13 When ⁴⁴  the Lord saw her, he had compassion ⁴⁵  for her and said to her, “Do not weep.” ⁴⁶  7:14 Then ⁴⁷  he came up ⁴⁸  and touched ⁴⁹  the bier, ⁵⁰  and those who carried it stood still. He ⁵¹  said, “Young man, I say to you, get up!” 7:15 So ⁵²  the dead man ⁵³  sat up and began to speak, and Jesus ⁵⁴  gave him back ⁵⁵  to his mother. 7:16 Fear ⁵⁶  seized them all, and they began to glorify ⁵⁷  God, saying, “A great prophet ⁵⁸  has appeared ⁵⁹  among us!” and “God has come to help ⁶⁰  his people!” 7:17 This ⁶¹  report ⁶²  about Jesus ⁶³  circulated ⁶⁴  throughout ⁶⁵  Judea and all the surrounding country.

Jesus and John the Baptist

7:18 John’s ⁶⁶  disciples informed him about all these things. So ⁶⁷  John called ⁶⁸  two of his disciples 7:19 and sent them to Jesus ⁶⁹  to ask, ⁷⁰  “Are you the one who is to come, ⁷¹  or should we look for another?” 7:20 When ⁷²  the men came to Jesus, ⁷³  they said, “John the Baptist has sent us to you to ask, ⁷⁴  ‘Are you the one who is to come, or should we look for another?’” ⁷⁵  7:21 At that very time ⁷⁶  Jesus ⁷⁷  cured many people of diseases, sicknesses, ⁷⁸  and evil spirits, and granted ⁷⁹  sight to many who were blind. 7:22 So ⁸⁰  he answered them, ⁸¹  “Go tell ⁸²  John what you have seen and heard: ⁸³  The blind see, the lame walk, lepers are cleansed, the ⁸⁴  deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone ⁸⁵  who takes no offense at me.”

7:24 When ⁸⁶  John’s messengers had gone, Jesus ⁸⁷  began to speak to the crowds about John: “What did you go out into the wilderness ⁸⁸  to see? A reed shaken by the wind? ⁸⁹  7:25 What ⁹⁰  did you go out to see? A man dressed in fancy ⁹¹  clothes? ⁹²  Look, those who wear fancy clothes and live in luxury ⁹³  are in kings’ courts! ⁹⁴  7:26 What did you go out to see? A prophet? Yes, I tell you, and more ⁹⁵  than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ⁹⁶  who will prepare your way before you.’ ⁹⁷  7:28 I tell you, among those born of women no one is greater ⁹⁸  than John. ⁹⁹  Yet the one who is least ¹⁰⁰  in the kingdom of God ¹⁰¹  is greater than he is.” 7:29 (Now ¹⁰²  all the people who heard this, even the tax collectors, ¹⁰³  acknowledged ¹⁰⁴  God’s justice, because they had been baptized ¹⁰⁵  with John’s baptism. 7:30 However, the Pharisees ¹⁰⁶  and the experts in religious law ¹⁰⁷  rejected God’s purpose ¹⁰⁸  for themselves, because they had not been baptized ¹⁰⁹  by John. ¹¹⁰ ) ¹¹¹ 

7:31 “To what then should I compare the people ¹¹²  of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ¹¹³ 

‘We played the flute for you, yet you did not dance; ¹¹⁴ 

we wailed in mourning, ¹¹⁵  yet you did not weep.’

7:33 For John the Baptist has come ¹¹⁶  eating no bread and drinking no wine, ¹¹⁷  and you say, ‘He has a demon!’ ¹¹⁸  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹¹⁹  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹²⁰  7:35 But wisdom is vindicated ¹²¹  by all her children.” ¹²² 

Jesus’ Anointing

7:36 Now one of the Pharisees ¹²³  asked Jesus ¹²⁴  to have dinner with him, so ¹²⁵  he went into the Pharisee’s house and took his place at the table. ¹²⁶  7:37 Then ¹²⁷  when a woman of that town, who was a sinner, learned that Jesus ¹²⁸  was dining ¹²⁹  at the Pharisee’s house, she brought an alabaster jar ¹³⁰  of perfumed oil. ¹³¹  7:38 As ¹³²  she stood ¹³³  behind him at his feet, weeping, she began to wet his feet with her tears. She ¹³⁴  wiped them with her hair, ¹³⁵  kissed ¹³⁶  them, ¹³⁷  and anointed ¹³⁸  them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, ¹³⁹  he said to himself, “If this man were a prophet, ¹⁴⁰  he would know who and what kind of woman ¹⁴¹  this is who is touching him, that she is a sinner.” 7:40 So ¹⁴²  Jesus answered him, ¹⁴³  “Simon, I have something to say to you.” He replied, ¹⁴⁴  “Say it, Teacher.” 7:41 “A certain creditor ¹⁴⁵  had two debtors; one owed him ¹⁴⁶  five hundred silver coins, ¹⁴⁷  and the other fifty. 7:42 When they could not pay, he canceled ¹⁴⁸  the debts of both. Now which of them will love him more?” 7:43 Simon answered, ¹⁴⁹  “I suppose the one who had the bigger debt canceled.” ¹⁵⁰  Jesus ¹⁵¹  said to him, “You have judged rightly.” 7:44 Then, ¹⁵²  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, ¹⁵³  but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, ¹⁵⁴  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 ¹⁵⁵  with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹⁵⁶  but the one who is forgiven little loves little.” 7:48 Then ¹⁵⁷  Jesus ¹⁵⁸  said to her, “Your sins are forgiven.” ¹⁵⁹  7:49 But ¹⁶⁰  those who were at the table ¹⁶¹  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ¹⁶²  said to the woman, “Your faith ¹⁶³  has saved you; ¹⁶⁴  go in peace.”

Lukas 10:1-42

The Mission of the Seventy-Two

10:1 After this ¹⁶⁵  the Lord appointed seventy-two ¹⁶⁶  others and sent them on ahead of him two by two into every town ¹⁶⁷  and place where he himself was about to go. 10:2 He ¹⁶⁸  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁶⁹  to send out ¹⁷⁰  workers into his harvest. 10:3 Go! I ¹⁷¹  am sending you out like lambs ¹⁷²  surrounded by wolves. ¹⁷³  10:4 Do not carry ¹⁷⁴  a money bag, ¹⁷⁵  a traveler’s bag, ¹⁷⁶  or sandals, and greet no one on the road. ¹⁷⁷  10:5 Whenever ¹⁷⁸  you enter a house, ¹⁷⁹  first say, ‘May peace ¹⁸⁰  be on this house!’ 10:6 And if a peace-loving person ¹⁸¹  is there, your peace will remain on him, but if not, it will return to you. ¹⁸²  10:7 Stay ¹⁸³  in that same house, eating and drinking what they give you, ¹⁸⁴  for the worker deserves his pay. ¹⁸⁵  Do not move around from house to house. 10:8 Whenever ¹⁸⁶  you enter a town ¹⁸⁷  and the people ¹⁸⁸  welcome you, eat what is set before you. 10:9 Heal ¹⁸⁹  the sick in that town ¹⁹⁰  and say to them, ‘The kingdom of God ¹⁹¹  has come upon ¹⁹²  you!’ 10:10 But whenever ¹⁹³  you enter a town ¹⁹⁴  and the people ¹⁹⁵  do not welcome ¹⁹⁶  you, go into its streets ¹⁹⁷  and say, 10:11 ‘Even the dust of your town ¹⁹⁸  that clings to our feet we wipe off ¹⁹⁹  against you. ²⁰⁰  Nevertheless know this: The kingdom of God has come.’ ²⁰¹  10:12 I tell you, it will be more bearable on that day for Sodom ²⁰²  than for that town! ²⁰³ 

10:13 “Woe to you, Chorazin! ²⁰⁴  Woe to you, Bethsaida! For if ²⁰⁵  the miracles ²⁰⁶  done in you had been done in Tyre ²⁰⁷  and Sidon, ²⁰⁸  they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, ²⁰⁹  will you be exalted to heaven? ²¹⁰  No, you will be thrown down to Hades! ²¹¹ 

10:16 “The one who listens ²¹²  to you listens to me, ²¹³  and the one who rejects you rejects me, and the one who rejects me rejects ²¹⁴  the one who sent me.” ²¹⁵ 

10:17 Then ²¹⁶  the seventy-two ²¹⁷  returned with joy, saying, “Lord, even the demons submit to ²¹⁸  us in your name!” ²¹⁹  10:18 So ²²⁰  he said to them, “I saw ²²¹  Satan fall ²²²  like lightning ²²³  from heaven. 10:19 Look, I have given you authority to tread ²²⁴  on snakes and scorpions ²²⁵  and on the full force of the enemy, ²²⁶  and nothing will ²²⁷  hurt you. 10:20 Nevertheless, do not rejoice that ²²⁸  the spirits submit to you, but rejoice ²²⁹  that your names stand written ²³⁰  in heaven.”

10:21 On that same occasion ²³¹  Jesus ²³²  rejoiced ²³³  in the Holy Spirit and said, “I praise ²³⁴  you, Father, Lord ²³⁵  of heaven and earth, because ²³⁶  you have hidden these things from the wise ²³⁷  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²³⁸  10:22 All things have been given to me by my Father. ²³⁹  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ²⁴⁰  to reveal him.”

10:23 Then ²⁴¹  Jesus ²⁴²  turned ²⁴³  to his ²⁴⁴  disciples and said privately, “Blessed ²⁴⁵  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ²⁴⁶  what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25 Now ²⁴⁷  an expert in religious law ²⁴⁸  stood up to test Jesus, ²⁴⁹  saying, “Teacher, what must I do to inherit eternal life?” ²⁵⁰  10:26 He said to him, “What is written in the law? How do you understand it?” ²⁵¹  10:27 The expert ²⁵²  answered, “Love ²⁵³  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ²⁵⁴  and love your neighbor as yourself.” ²⁵⁵  10:28 Jesus ²⁵⁶  said to him, “You have answered correctly; ²⁵⁷  do this, and you will live.”

10:29 But the expert, ²⁵⁸  wanting to justify ²⁵⁹  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ²⁶⁰  “A man was going down ²⁶¹  from Jerusalem ²⁶²  to Jericho, ²⁶³  and fell into the hands of robbers, who stripped him, beat ²⁶⁴  him up, and went off, leaving him half dead. ²⁶⁵  10:31 Now by chance ²⁶⁶  a priest was going down that road, but ²⁶⁷  when he saw the injured man ²⁶⁸  he passed by ²⁶⁹  on the other side. ²⁷⁰  10:32 So too a Levite, when he came up to ²⁷¹  the place and saw him, ²⁷²  passed by on the other side. 10:33 But ²⁷³  a Samaritan ²⁷⁴  who was traveling ²⁷⁵  came to where the injured man ²⁷⁶  was, and when he saw him, he felt compassion for him. ²⁷⁷  10:34 He ²⁷⁸  went up to him ²⁷⁹  and bandaged his wounds, pouring oil ²⁸⁰  and wine on them. Then ²⁸¹  he put him on ²⁸²  his own animal, ²⁸³  brought him to an inn, and took care of him. 10:35 The ²⁸⁴  next day he took out two silver coins ²⁸⁵  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ²⁸⁶  10:36 Which of these three do you think became a neighbor ²⁸⁷  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ²⁸⁸  said, “The one who showed mercy ²⁸⁹  to him.” So ²⁹⁰  Jesus said to him, “Go and do ²⁹¹  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ²⁹²  entered a certain village where a woman named Martha welcomed him as a guest. ²⁹³  10:39 She ²⁹⁴  had a sister named Mary, who sat ²⁹⁵  at the Lord’s feet ²⁹⁶  and listened to what he said. 10:40 But Martha was distracted ²⁹⁷  with all the preparations she had to make, ²⁹⁸  so ²⁹⁹  she came up to him and said, “Lord, don’t you care ³⁰⁰  that my sister has left me to do all the work ³⁰¹  alone? Tell ³⁰²  her to help me.” 10:41 But the Lord ³⁰³  answered her, ³⁰⁴  “Martha, Martha, ³⁰⁵  you are worried and troubled ³⁰⁶  about many things, 10:42 but one thing ³⁰⁷  is needed. Mary has chosen the best ³⁰⁸  part; it will not be taken away from her.”

Lukas 15:11-32

The Parable of the Compassionate Father

15:11 Then ³⁰⁹  Jesus ³¹⁰  said, “A man had two sons. 15:12 The ³¹¹  younger of them said to his ³¹²  father, ‘Father, give me the share of the estate ³¹³  that will belong ³¹⁴  to me.’ So ³¹⁵  he divided his ³¹⁶  assets between them. ³¹⁷  15:13 After ³¹⁸  a few days, ³¹⁹  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ³²⁰  his wealth ³²¹  with a wild lifestyle. 15:14 Then ³²²  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ³²³  one of the citizens of that country, who ³²⁴  sent him to his fields to feed pigs. ³²⁵  15:16 He ³²⁶  was longing to eat ³²⁷  the carob pods ³²⁸  the pigs were eating, but ³²⁹  no one gave him anything. 15:17 But when he came to his senses ³³⁰  he said, ‘How many of my father’s hired workers have food ³³¹  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ³³²  against heaven ³³³  and against ³³⁴  you. 15:19 I am no longer worthy to be called your son; treat me ³³⁵  like one of your hired workers.”’ 15:20 So ³³⁶  he got up and went to his father. But while he was still a long way from home ³³⁷  his father saw him, and his heart went out to him; ³³⁸  he ran and hugged ³³⁹  his son ³⁴⁰  and kissed him. 15:21 Then ³⁴¹  his son said to him, ‘Father, I have sinned against heaven ³⁴²  and against you; I am no longer worthy to be called your son.’ ³⁴³  15:22 But the father said to his slaves, ³⁴⁴  ‘Hurry! Bring the best robe, ³⁴⁵  and put it on him! Put a ring on his finger ³⁴⁶  and sandals ³⁴⁷  on his feet! 15:23 Bring ³⁴⁸  the fattened calf ³⁴⁹  and kill it! Let us eat ³⁵⁰  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ³⁵¹  So ³⁵²  they began to celebrate.

15:25 “Now his older son was in the field. As ³⁵³  he came and approached the house, he heard music ³⁵⁴  and dancing. 15:26 So ³⁵⁵  he called one of the slaves ³⁵⁶  and asked what was happening. 15:27 The slave replied, ³⁵⁷  ‘Your brother has returned, and your father has killed the fattened calf ³⁵⁸  because he got his son ³⁵⁹  back safe and sound.’ 15:28 But the older son ³⁶⁰  became angry ³⁶¹  and refused ³⁶²  to go in. His father came out and appealed to him, 15:29 but he answered ³⁶³  his father, ‘Look! These many years I have worked like a slave ³⁶⁴  for you, and I never disobeyed your commands. Yet ³⁶⁵  you never gave me even a goat ³⁶⁶  so that I could celebrate with my friends! 15:30 But when this son of yours ³⁶⁷  came back, who has devoured ³⁶⁸  your assets with prostitutes, ³⁶⁹  you killed the fattened calf ³⁷⁰  for him!’ 15:31 Then ³⁷¹  the father ³⁷²  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ³⁷³  to celebrate and be glad, for your brother ³⁷⁴  was dead, and is alive; he was lost and is found.’” ³⁷⁵ 

Lukas 19:1-10

Jesus and Zacchaeus

19:1 Jesus ³⁷⁶  entered Jericho ³⁷⁷  and was passing through it. 19:2 Now ³⁷⁸  a man named Zacchaeus was there; he was a chief tax collector ³⁷⁹  and was rich. 19:3 He ³⁸⁰  was trying to get a look at Jesus, ³⁸¹  but being a short man he could not see over the crowd. ³⁸²  19:4 So ³⁸³  he ran on ahead and climbed up into a sycamore tree ³⁸⁴  to see him, because Jesus ³⁸⁵  was going to pass that way. 19:5 And when Jesus came to that place, he looked up ³⁸⁶  and said to him, “Zacchaeus, come down quickly, ³⁸⁷  because I must ³⁸⁸  stay at your house today.” ³⁸⁹  19:6 So he came down quickly ³⁹⁰  and welcomed Jesus ³⁹¹  joyfully. ³⁹²  19:7 And when the people ³⁹³  saw it, they all complained, ³⁹⁴  “He has gone in to be the guest of a man who is a sinner.” ³⁹⁵  19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ³⁹⁶  to the poor, and if ³⁹⁷  I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then ³⁹⁸  Jesus said to him, “Today salvation ³⁹⁹  has come to this household, ⁴⁰⁰  because he too is a son of Abraham! ⁴⁰¹  19:10 For the Son of Man came ⁴⁰²  to seek and to save the lost.”

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ⁴⁰³  Then ⁴⁰⁴  they threw dice ⁴⁰⁵  to divide his clothes. ⁴⁰⁶ 

Lukas 23:39-43

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ⁴⁰⁷  you the Christ? ⁴⁰⁸  Save yourself and us!” 23:40 But the other rebuked him, saying, ⁴⁰⁹  “Don’t ⁴¹⁰  you fear God, since you are under the same sentence of condemnation? ⁴¹¹  23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁴¹²  wrong.” 23:42 Then ⁴¹³  he said, “Jesus, remember me ⁴¹⁴  when you come in ⁴¹⁵  your kingdom.” 23:43 And Jesus ⁴¹⁶  said to him, “I tell you the truth, ⁴¹⁷  today ⁴¹⁸  you will be with me in paradise.” ⁴¹⁹ 

[7:1]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ² tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ³ 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.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[7:2]  ⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁵ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual 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. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁷ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:3]  ⁸ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁹ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁰ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹¹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ¹² tn Here δέ (de) has not been translated.

[7:4]  ¹³ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹⁴ tn Or “implored.”

[7:4]  ¹⁵ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹⁶ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:5]  ¹⁷ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹⁸ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹⁹ sn See the note on synagogues in 4:15.

[7:6]  ²⁰ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ²¹ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ²² sn See the note on the word centurion in 7:2.

[7:6]  ²³ tn Or “do not be bothered.”

[7:6]  ²⁴ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ²⁵ tn Or “roof; therefore.”

[7:7]  ²⁶ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ²⁷ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[7:8]  ²⁸ tn Grk “having soldiers under me.”

[7:8]  ²⁹ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ³⁰ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:9]  ³¹ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ³² sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:10]  ³³ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ³⁴ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[7:11]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ³⁸ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:12]  ³⁹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ⁴⁰ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ⁴¹ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ⁴² sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ⁴³ tn Or “city.”

[7:13]  ⁴⁴ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ⁴⁵ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ⁴⁶ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:14]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ⁴⁸ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ⁴⁹ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁵⁰ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁵¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁵² tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ⁵³ tn Or “the deceased.”

[7:15]  ⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ⁵⁵ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:16]  ⁵⁶ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁵⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁵⁸ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁵⁹ tn Grk “arisen.”

[7:16]  ⁶⁰ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:17]  ⁶¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ⁶² sn See Luke 4:14 for a similar report.

[7:17]  ⁶³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ⁶⁴ tn Grk “went out.”

[7:17]  ⁶⁵ tn Grk “through the whole of.”

[7:18]  ⁶⁶ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ⁶⁷ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ⁶⁸ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[7:19]  ⁶⁹ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁷⁰ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁷¹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ⁷² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ⁷³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ⁷⁴ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ⁷⁵ tn This question is repeated word for word from v. 19.

[7:21]  ⁷⁶ tn Grk “In that hour.”

[7:21]  ⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁷⁸ tn Grk “and sicknesses,” 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.

[7:21]  ⁷⁹ tn Or “and bestowed (sight) on.”

[7:22]  ⁸⁰ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ⁸¹ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ⁸² sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁸³ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ⁸⁴ tn Grk “and the,” 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.

[7:23]  ⁸⁵ tn Grk “whoever.”

[7:24]  ⁸⁶ tn Here δέ (de) has not been translated.

[7:24]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁸⁸ tn Or “desert.”

[7:24]  ⁸⁹ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ⁹⁰ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ⁹¹ tn Or “soft”; see L&N 79.100.

[7:25]  ⁹² sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ⁹³ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ⁹⁴ tn Or “palaces.”

[7:26]  ⁹⁵ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:27]  ⁹⁶ tn Grk “before your face” (an idiom).

[7:27]  ⁹⁷ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[7:28]  ⁹⁸ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ⁹⁹ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹⁰⁰ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ¹⁰¹ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:29]  ¹⁰² tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹⁰³ sn See the note on tax collectors in 3:12.

[7:29]  ¹⁰⁴ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ¹⁰⁵ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ¹⁰⁶ sn See the note on Pharisees in 5:17.

[7:30]  ¹⁰⁷ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ¹⁰⁸ tn Or “plan.”

[7:30]  ¹⁰⁹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ¹¹⁰ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ¹¹¹ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ¹¹² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[7:32]  ¹¹³ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ¹¹⁴ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ¹¹⁵ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:33]  ¹¹⁶ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ¹¹⁷ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ¹¹⁸ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:34]  ¹¹⁹ tn Grk “Behold a man.”

[7:34]  ¹²⁰ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:35]  ¹²¹ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ¹²² tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[7:36]  ¹²³ sn See the note on Pharisees in 5:17.

[7:36]  ¹²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹²⁵ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹²⁹ tn Grk “was reclining at table.”

[7:37]  ¹³⁰ 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]  ¹³¹ 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]  ¹³² 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]  ¹³³ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ¹³⁴ 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]  ¹³⁵ tn Grk “with the hair of her head.”

[7:38]  ¹³⁶ 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]  ¹³⁷ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ¹³⁸ 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]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹⁴¹ 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]  ¹⁴² tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ¹⁴³ 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.

[7:40]  ¹⁴⁴ tn Grk “he said.”

[7:41]  ¹⁴⁵ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ¹⁴⁶ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ¹⁵⁰ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ¹⁵¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:44]  ¹⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ¹⁵³ 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]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ 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]  ¹⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ¹⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ¹⁵⁹ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ¹⁶⁰ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ¹⁶¹ tn Grk “were reclining at table.”

[7:50]  ¹⁶² tn Here δέ (de) has not been translated.

[7:50]  ¹⁶³ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ¹⁶⁴ 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.

[10:1]  ¹⁶⁵ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁶⁶ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ¹⁶⁷ tn Or “city.”

[10:2]  ¹⁶⁸ tn Here δέ (de) has not been translated.

[10:2]  ¹⁶⁹ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹⁷⁰ tn Grk “to thrust out.”

[10:3]  ¹⁷¹ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ¹⁷² sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ¹⁷³ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ¹⁷⁴ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹⁷⁵ tn Traditionally, “a purse.”

[10:4]  ¹⁷⁶ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹⁷⁷ tn Or “no one along the way.”

[10:5]  ¹⁷⁸ tn Here δέ (de) has not been translated.

[10:5]  ¹⁷⁹ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹⁸⁰ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ¹⁸¹ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁸² sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ¹⁸³ tn Here δέ (de) has not been translated.

[10:7]  ¹⁸⁴ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹⁸⁵ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ¹⁸⁶ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹⁸⁷ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁸⁸ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ¹⁸⁹ tn 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.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ¹⁹⁰ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹⁹¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ¹⁹² tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ¹⁹³ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ¹⁹⁴ tn Or “city.”

[10:10]  ¹⁹⁵ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ¹⁹⁶ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ¹⁹⁷ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ¹⁹⁸ tn Or “city.”

[10:11]  ¹⁹⁹ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ²⁰⁰ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ²⁰¹ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:12]  ²⁰² sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ²⁰³ tn Or “city.”

[10:13]  ²⁰⁴ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ²⁰⁵ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ²⁰⁶ tn Or “powerful deeds.”

[10:13]  ²⁰⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ²⁰⁸ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.

[10:15]  ²⁰⁹ 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.

[10:15]  map For location see Map1 D2; Map2 C3; Map3 B2.

[10:15]  ²¹⁰ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ²¹¹ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:16]  ²¹² tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ²¹³ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ²¹⁴ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²¹⁵ sn The one who sent me refers to God.

[10:17]  ²¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ²¹⁷ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ²¹⁸ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ²¹⁹ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ²²⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ²²¹ tn This is an imperfect tense verb.

[10:18]  ²²² tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ²²³ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:19]  ²²⁴ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ²²⁵ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ²²⁶ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ²²⁷ tn This is an emphatic double negative in the Greek text.

[10:20]  ²²⁸ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ²²⁹ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ²³⁰ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:21]  ²³¹ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ²³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²³³ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²³⁴ tn Or “thank.”

[10:21]  ²³⁵ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ²³⁶ tn Or “that.”

[10:21]  ²³⁷ sn See 1 Cor 1:26-31.

[10:21]  ²³⁸ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[10:22]  ²³⁹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ²⁴⁰ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23]  ²⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ²⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ²⁴³ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ²⁴⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ²⁴⁵ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:24]  ²⁴⁶ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[10:25]  ²⁴⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[10:25]  ²⁴⁸ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ²⁴⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ²⁵⁰ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26]  ²⁵¹ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:27]  ²⁵² tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ²⁵³ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ²⁵⁴ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ²⁵⁵ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28]  ²⁵⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ²⁵⁷ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[10:29]  ²⁵⁸ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ²⁵⁹ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[10:30]  ²⁶⁰ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ²⁶¹ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ²⁶² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ²⁶³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ²⁶⁴ tn Grk “and beat,” 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.

[10:30]  ²⁶⁵ sn That is, in a state between life and death; severely wounded.

[10:31]  ²⁶⁶ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ²⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ²⁶⁸ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ²⁶⁹ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ²⁷⁰ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ²⁷¹ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ²⁷² tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:33]  ²⁷³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ²⁷⁴ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ²⁷⁵ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ²⁷⁶ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ²⁷⁷ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[10:34]  ²⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ²⁷⁹ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²⁸⁰ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ²⁸¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ²⁸² tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ²⁸³ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ²⁸⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ²⁸⁵ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ²⁸⁶ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ²⁸⁷ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[10:37]  ²⁸⁸ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ²⁸⁹ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ²⁹⁰ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ²⁹¹ tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ²⁹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ²⁹³ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[10:39]  ²⁹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ²⁹⁵ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ²⁹⁶ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[10:40]  ²⁹⁷ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ²⁹⁸ tn Grk “with much serving.”

[10:40]  ²⁹⁹ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ³⁰⁰ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ³⁰¹ tn Grk “has left me to serve alone.”

[10:40]  ³⁰² tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ³⁰³ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ³⁰⁴ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ³⁰⁵ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ³⁰⁶ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ³⁰⁷ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ³⁰⁸ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[15:11]  ³⁰⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ³¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12]  ³¹¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ³¹² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ³¹³ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ³¹⁴ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ³¹⁵ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ³¹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ³¹⁷ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:13]  ³¹⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ³¹⁹ tn Grk “after not many days.”

[15:13]  ³²⁰ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ³²¹ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14]  ³²² tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ³²³ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ³²⁴ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ³²⁵ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:16]  ³²⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ³²⁷ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ³²⁸ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ³²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ³³⁰ tn Grk “came to himself” (an idiom).

[15:17]  ³³¹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ³³² sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ³³³ sn The phrase against heaven is a circumlocution for God.

[15:18]  ³³⁴ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:19]  ³³⁵ tn Or “make me.” Here is a sign of total humility.

[15:20]  ³³⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ³³⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ³³⁸ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ³³⁹ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ³⁴⁰ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ³⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ³⁴² sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ³⁴³ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ³⁴⁴ tn See the note on the word “slave” in 7:2.

[15:22]  ³⁴⁵ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ³⁴⁶ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ³⁴⁷ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ³⁴⁸ tn Grk “And bring.” 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.

[15:23]  ³⁴⁹ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ³⁵⁰ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ³⁵¹ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ³⁵² tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ³⁵³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ³⁵⁴ sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ³⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ³⁵⁶ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ³⁵⁷ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ³⁵⁸ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ³⁵⁹ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ³⁶⁰ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ³⁶¹ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ³⁶² sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ³⁶³ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ³⁶⁴ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ³⁶⁵ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ³⁶⁶ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[15:30]  ³⁶⁷ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ³⁶⁸ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ³⁶⁹ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ³⁷⁰ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ³⁷¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ³⁷² tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ³⁷³ tn Or “necessary.”

[15:32]  ³⁷⁴ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ³⁷⁵ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[19:1]  ³⁷⁶ tn Grk “And entering, he passed through”; 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.

[19:1]  ³⁷⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:2]  ³⁷⁸ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. 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).

[19:2]  ³⁷⁹ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[19:3]  ³⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ³⁸¹ tn Grk “He was trying to see who Jesus was.”

[19:3]  ³⁸² tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4]  ³⁸³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ³⁸⁴ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ³⁸⁵ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:5]  ³⁸⁶ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ³⁸⁷ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ³⁸⁸ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ³⁸⁹ sn On today here and in v. 9, see the note on today in 2:11.

[19:6]  ³⁹⁰ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ³⁹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ³⁹² tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:6]  sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).

[19:7]  ³⁹³ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ³⁹⁴ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ³⁹⁵ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:8]  ³⁹⁶ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ³⁹⁷ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ³⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ³⁹⁹ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ⁴⁰⁰ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁴⁰¹ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ⁴⁰² sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[23:34]  ⁴⁰³ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ⁴⁰⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ⁴⁰⁵ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ⁴⁰⁶ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:39]  ⁴⁰⁷ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ⁴⁰⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[23:40]  ⁴⁰⁹ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁴¹⁰ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ⁴¹¹ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:41]  ⁴¹² sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:42]  ⁴¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁴¹⁴ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ⁴¹⁵ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ⁴¹⁶ tn Grk “he.”

[23:43]  ⁴¹⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ⁴¹⁸ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ⁴¹⁹ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.