Lukas 1:1--4:44
Konteks1:1 Now 1 many have undertaken to compile an account 2 of the things 3 that have been fulfilled 4 among us, 1:2 like the accounts 5 passed on 6 to us by those who were eyewitnesses and servants of the word 7 from the beginning. 8 1:3 So 9 it seemed good to me as well, 10 because I have followed 11 all things carefully from the beginning, to write an orderly account 12 for you, most excellent Theophilus, 1:4 so that you may know for certain 13 the things you were taught. 14
1:5 During the reign 15 of Herod 16 king of Judea, there lived a priest named Zechariah who belonged to 17 the priestly division of Abijah, 18 and he had a wife named Elizabeth, 19 who was a descendant of Aaron. 20 1:6 They 21 were both righteous in the sight of God, following 22 all the commandments and ordinances of the Lord blamelessly. 23 1:7 But they did not have a child, because Elizabeth was barren, 24 and they were both very old. 25
1:8 Now 26 while Zechariah 27 was serving as priest before God when his division was on duty, 28 1:9 he was chosen by lot, according to the custom of the priesthood, 29 to enter 30 the holy place 31 of the Lord and burn incense. 1:10 Now 32 the whole crowd 33 of people were praying outside at the hour of the incense offering. 34 1:11 An 35 angel of the Lord, 36 standing on the right side of the altar of incense, appeared 37 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 38 was seized with fear. 39 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 40 and your wife Elizabeth will bear you a son; you 41 will name him John. 42 1:14 Joy and gladness will come 43 to you, and many will rejoice at 44 his birth, 45 1:15 for he will be great in the sight of 46 the Lord. He 47 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 48 1:16 He 49 will turn 50 many of the people 51 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 52 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, 53 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 54 said to the angel, “How can I be sure of this? 55 For I am an old man, and my wife is old as well.” 56 1:19 The 57 angel answered him, “I am Gabriel, who stands 58 in the presence of God, and I was sent to speak to you and to bring 59 you this good news. 1:20 And now, 60 because you did not believe my words, which will be fulfilled in their time, 61 you will be silent, unable to speak, 62 until the day these things take place.”
1:21 Now 63 the people were waiting for Zechariah, and they began to wonder 64 why he was delayed in the holy place. 65 1:22 When 66 he came out, he was not able to speak to them. They 67 realized that he had seen a vision 68 in the holy place, 69 because 70 he was making signs to them and remained unable to speak. 71 1:23 When his time of service was over, 72 he went to his home.
1:24 After some time 73 his wife Elizabeth became pregnant, 74 and for five months she kept herself in seclusion. 75 She said, 76 1:25 “This is what 77 the Lord has done for me at the time 78 when he has been gracious to me, 79 to take away my disgrace 80 among people.” 81
1:26 In the sixth month of Elizabeth’s pregnancy, 82 the angel Gabriel 83 was sent by 84 God to a town of Galilee called Nazareth, 85 1:27 to a virgin engaged 86 to a man whose name was Joseph, a descendant of David, 87 and the virgin’s name was Mary. 1:28 The 88 angel 89 came 90 to her and said, “Greetings, favored one, 91 the Lord is with you!” 92 1:29 But 93 she was greatly troubled 94 by his words and began to wonder about the meaning of this greeting. 95 1:30 So 96 the angel said to her, “Do not be afraid, 97 Mary, for you have found favor 98 with God! 1:31 Listen: 99 You will become pregnant 100 and give birth to 101 a son, and you will name him 102 Jesus. 103 1:32 He 104 will be great, 105 and will be called the Son of the Most High, 106 and the Lord God will give him the throne of his father 107 David. 1:33 He 108 will reign over the house of Jacob 109 forever, and his kingdom will never end.” 1:34 Mary 110 said to the angel, “How will this be, since I have not had sexual relations with 111 a man?” 1:35 The angel replied, 112 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 113 you. Therefore the child 114 to be born 115 will be holy; 116 he will be called the Son of God.
1:36 “And look, 117 your relative 118 Elizabeth has also become pregnant with 119 a son in her old age – although she was called barren, she is now in her sixth month! 120 1:37 For nothing 121 will be impossible with God.” 1:38 So 122 Mary said, “Yes, 123 I am a servant 124 of the Lord; let this happen to me 125 according to your word.” 126 Then 127 the angel departed from her.
1:39 In those days 128 Mary got up and went hurriedly into the hill country, to a town of Judah, 129 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 130 Elizabeth heard Mary’s greeting, the baby leaped 131 in her 132 womb, and Elizabeth was filled with the Holy Spirit. 133 1:42 She 134 exclaimed with a loud voice, 135 “Blessed are you among women, 136 and blessed is the child 137 in your womb! 1:43 And who am I 138 that the mother of my Lord should come and visit me? 1:44 For the instant 139 the sound of your greeting reached my ears, 140 the baby in my womb leaped for joy. 141 1:45 And blessed 142 is she who believed that 143 what was spoken to her by 144 the Lord would be fulfilled.” 145
“My soul exalts 148 the Lord, 149
1:47 and my spirit has begun to rejoice 150 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 151
For 152 from now on 153 all generations will call me blessed, 154
1:49 because he who is mighty 155 has done great things for me, and holy is his name;
1:50 from 156 generation to generation he is merciful 157 to those who fear 158 him.
1:51 He has demonstrated power 159 with his arm; he has scattered those whose pride wells up from the sheer arrogance 160 of their hearts.
1:52 He has brought down the mighty 161 from their thrones, and has lifted up those of lowly position; 162
1:53 he has filled the hungry with good things, 163 and has sent the rich away empty. 164
1:54 He has helped his servant Israel, remembering 165 his mercy, 166
1:55 as he promised 167 to our ancestors, 168 to Abraham and to his descendants 169 forever.”
1:56 So 170 Mary stayed with Elizabeth 171 about three months 172 and then returned to her home.
1:57 Now the time came 173 for Elizabeth to have her baby, 174 and she gave birth to a son. 1:58 Her 175 neighbors and relatives heard that the Lord had shown 176 great mercy to her, and they rejoiced 177 with her.
1:59 On 178 the eighth day 179 they came to circumcise the child, and they wanted to name 180 him Zechariah after his father. 1:60 But 181 his mother replied, 182 “No! He must be named 183 John.” 184 1:61 They 185 said to her, “But 186 none of your relatives bears this name.” 187 1:62 So 188 they made signs to the baby’s 189 father, 190 inquiring what he wanted to name his son. 191 1:63 He 192 asked for a writing tablet 193 and wrote, 194 “His name is John.” And they were all amazed. 195 1:64 Immediately 196 Zechariah’s 197 mouth was opened and his tongue 198 released, 199 and he spoke, blessing God. 1:65 All 200 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 201 who heard these things 202 kept them in their hearts, 203 saying, “What then will this child be?” 204 For the Lord’s hand 205 was indeed with him.
1:67 Then 206 his father Zechariah was filled with the Holy Spirit and prophesied, 207
1:68 “Blessed 208 be the Lord God of Israel,
because he has come to help 209 and has redeemed 210 his people.
1:69 For 211 he has raised up 212 a horn of salvation 213 for us in the house of his servant David, 214
1:70 as he spoke through the mouth of his holy prophets from long ago, 215
1:71 that we should be saved 216 from our enemies, 217
and from the hand of all who hate us.
1:72 He has done this 218 to show mercy 219 to our ancestors, 220
and to remember his holy covenant 221 –
1:73 the oath 222 that he swore to our ancestor 223 Abraham.
This oath grants 224
1:74 that we, being rescued from the hand of our 225 enemies,
may serve him without fear, 226
1:75 in holiness and righteousness 227 before him for as long as we live. 228
1:76 And you, child, 229 will be called the prophet 230 of the Most High. 231
For you will go before 232 the Lord to prepare his ways, 233
1:77 to give his people knowledge of salvation 234 through the forgiveness 235 of their sins.
1:78 Because of 236 our God’s tender mercy 237
the dawn 238 will break 239 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 240
to guide our feet into the way 241 of peace.”
1:80 And the child kept growing 242 and becoming strong 243 in spirit, and he was in the wilderness 244 until the day he was revealed 245 to Israel.
2:1 Now 246 in those days a decree 247 went out from Caesar 248 Augustus 249 to register 250 all the empire 251 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 252 of Syria. 2:3 Everyone 253 went to his own town 254 to be registered. 2:4 So 255 Joseph also went up from the town of Nazareth 256 in Galilee to Judea, to the city 257 of David called Bethlehem, 258 because he was of the house 259 and family line 260 of David. 2:5 He went 261 to be registered with Mary, who was promised in marriage to him, 262 and who was expecting a child. 2:6 While 263 they were there, the time came for her to deliver her child. 264 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 265 and laid him in a manger, 266 because there was no place for them in the inn. 267
2:8 Now 268 there were shepherds 269 nearby 270 living out in the field, keeping guard 271 over their flock at night. 2:9 An 272 angel of the Lord 273 appeared to 274 them, and the glory of the Lord shone around them, and they were absolutely terrified. 275 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 276 for I proclaim to you good news 277 that brings great joy to all the people: 2:11 Today 278 your Savior is born in the city 279 of David. 280 He is Christ 281 the Lord. 2:12 This 282 will be a sign 283 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 284 2:13 Suddenly 285 a vast, heavenly army 286 appeared with the angel, praising God and saying,
2:14 “Glory 287 to God in the highest,
and on earth peace among people 288 with whom he is pleased!” 289
2:15 When 290 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 291 and see this thing that has taken place, that the Lord 292 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 293 2:17 When 294 they saw him, 295 they related what they had been told 296 about this child, 2:18 and all who heard it were astonished 297 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 298 2:20 So 299 the shepherds returned, glorifying and praising 300 God for all they had heard and seen; everything was just as they had been told. 301
2:21 At 302 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 303 before he was conceived in the womb.
2:22 Now 304 when the time came for their 305 purification according to the law of Moses, Joseph and Mary 306 brought Jesus 307 up to Jerusalem 308 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 309 will be set apart to the Lord” 310 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 311 or two young pigeons. 312
2:25 Now 313 there was a man in Jerusalem 314 named Simeon who was righteous 315 and devout, looking for the restoration 316 of Israel, and the Holy Spirit 317 was upon him. 2:26 It 318 had been revealed 319 to him by the Holy Spirit that he would not die 320 before 321 he had seen the Lord’s Christ. 322 2:27 So 323 Simeon, 324 directed by the Spirit, 325 came into the temple courts, 326 and when the parents brought in the child Jesus to do for him what was customary according to the law, 327 2:28 Simeon 328 took him in his arms and blessed God, saying, 329
2:29 “Now, according to your word, 330 Sovereign Lord, 331 permit 332 your servant 333 to depart 334 in peace.
2:30 For my eyes have seen your salvation 335
2:31 that you have prepared in the presence of all peoples: 336
for revelation to the Gentiles,
and for glory 338 to your people Israel.”
2:33 So 339 the child’s 340 father 341 and mother were amazed 342 at what was said about him. 2:34 Then 343 Simeon blessed them and said to his mother Mary, “Listen carefully: 344 This child 345 is destined to be the cause of the falling and rising 346 of many in Israel and to be a sign that will be rejected. 347 2:35 Indeed, as a result of him the thoughts 348 of many hearts will be revealed 349 – and a sword 350 will pierce your own soul as well!” 351
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 352 having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. 353 She never left the temple, worshiping with fasting and prayer night and day. 354 2:38 At that moment, 355 she came up to them 356 and began to give thanks to God and to speak 357 about the child 358 to all who were waiting for the redemption of Jerusalem. 359
2:39 So 360 when Joseph and Mary 361 had performed 362 everything according to the law of the Lord, 363 they returned to Galilee, to their own town 364 of Nazareth. 365 2:40 And the child grew and became strong, 366 filled with wisdom, 367 and the favor 368 of God 369 was upon him.
2:41 Now 370 Jesus’ 371 parents went to Jerusalem 372 every 373 year for the feast of the Passover. 374 2:42 When 375 he was twelve years old, 376 they went up 377 according to custom. 2:43 But 378 when the feast was over, 379 as they were returning home, 380 the boy Jesus stayed behind in Jerusalem. His 381 parents 382 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 383 they went a day’s journey. Then 384 they began to look for him among their relatives and acquaintances. 385 2:45 When 386 they did not find him, they returned to Jerusalem 387 to look for him. 2:46 After 388 three days 389 they found him in the temple courts, 390 sitting among the teachers, 391 listening to them and asking them questions. 2:47 And all who heard Jesus 392 were astonished 393 at his understanding and his answers. 2:48 When 394 his parents 395 saw him, they were overwhelmed. His 396 mother said to him, “Child, 397 why have you treated 398 us like this? Look, your father and I have been looking for you anxiously.” 399 2:49 But 400 he replied, 401 “Why were you looking for me? 402 Didn’t you know that I must be in my Father’s house?” 403 2:50 Yet 404 his parents 405 did not understand 406 the remark 407 he made 408 to them. 2:51 Then 409 he went down with them and came to Nazareth, 410 and was obedient 411 to them. But 412 his mother kept all these things 413 in her heart. 414
2:52 And Jesus increased 415 in wisdom and in stature, and in favor with God and with people.
3:1 In the fifteenth year of the reign of Tiberius Caesar, 416 when Pontius Pilate 417 was governor of Judea, and Herod 418 was tetrarch 419 of Galilee, and his brother Philip 420 was tetrarch of the region of Iturea and Trachonitis, and Lysanias 421 was tetrarch of Abilene, 3:2 during the high priesthood 422 of Annas and Caiaphas, the word 423 of God came to John the son of Zechariah in the wilderness. 424 3:3 He 425 went into all the region around the Jordan River, 426 preaching a baptism of repentance for the forgiveness of sins. 427
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 428 of one shouting in the wilderness: 429
‘Prepare the way for the Lord,
make 430 his paths straight.
3:5 Every valley will be filled, 431
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
3:6 and all humanity 432 will see the salvation of God.’” 433
3:7 So John 434 said to the crowds 435 that came out to be baptized by him, “You offspring of vipers! 436 Who warned you to flee 437 from the coming wrath? 3:8 Therefore produce 438 fruit 439 that proves your repentance, and don’t begin to say 440 to yourselves, ‘We have Abraham as our father.’ 441 For I tell you that God can raise up children for Abraham from these stones! 442 3:9 Even now the ax is laid at the root of the trees, 443 and every tree that does not produce good fruit will be 444 cut down and thrown into the fire.”
3:10 So 445 the crowds were asking 446 him, “What then should we do?” 3:11 John 447 answered them, 448 “The person who has two tunics 449 must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 450 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 451 than you are required to.” 452 3:14 Then some soldiers 453 also asked him, “And as for us – what should we do?” 454 He told them, “Take money from no one by violence 455 or by false accusation, 456 and be content with your pay.”
3:15 While the people were filled with anticipation 457 and they all wondered 458 whether perhaps John 459 could be the Christ, 460 3:16 John answered them all, 461 “I baptize you with water, 462 but one more powerful than I am is coming – I am not worthy 463 to untie the strap 464 of his sandals. He will baptize you with the Holy Spirit and fire. 465 3:17 His winnowing fork 466 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 467 but the chaff he will burn up with inextinguishable fire.” 468
3:18 And in this way, 469 with many other exhortations, John 470 proclaimed good news to the people. 3:19 But when John rebuked Herod 471 the tetrarch 472 because of Herodias, his brother’s wife, 473 and because of all the evil deeds 474 that he had done, 3:20 Herod added this to them all: He locked up John in prison.
3:21 Now when 475 all the people were baptized, Jesus also was baptized. And while he was praying, 476 the heavens 477 opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. 478 And a voice came from heaven, “You are my one dear Son; 479 in you I take great delight.” 480
3:23 So 481 Jesus, when he began his ministry, 482 was about thirty years old. He was 483 the son (as was supposed) 484 of Joseph, the son 485 of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, 486 the son of Shealtiel, 487 the son of Neri, 488 3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, 489 the son of David, 490 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 491 the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, 492 the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, 493 the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, 494 the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, 495 the son of Kenan, 496 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. 497
4:1 Then 498 Jesus, full of the Holy Spirit, returned from the Jordan River 499 and was led by the Spirit 500 in 501 the wilderness, 502 4:2 where for forty days he endured temptations 503 from the devil. He 504 ate nothing 505 during those days, and when they were completed, 506 he was famished. 4:3 The devil said to him, “If 507 you are the Son of God, command this stone to become bread.” 508 4:4 Jesus answered him, “It is written, ‘Man 509 does not live by bread alone.’” 510
4:5 Then 511 the devil 512 led him up 513 to a high place 514 and showed him in a flash all the kingdoms of the world. 4:6 And he 515 said to him, “To you 516 I will grant this whole realm 517 – and the glory that goes along with it, 518 for it has been relinquished 519 to me, and I can give it to anyone I wish. 4:7 So then, if 520 you will worship 521 me, all this will be 522 yours.” 4:8 Jesus 523 answered him, 524 “It is written, ‘You are to worship 525 the Lord 526 your God and serve only him.’” 527
4:9 Then 528 the devil 529 brought him to Jerusalem, 530 had him stand 531 on the highest point of the temple, 532 and said to him, “If 533 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,’ 534 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 535 4:12 Jesus 536 answered him, 537 “It is said, ‘You are not to put the Lord your God to the test.’” 538 4:13 So 539 when the devil 540 had completed every temptation, he departed from him until a more opportune time. 541
4:14 Then 542 Jesus, in the power of the Spirit, 543 returned to Galilee, and news about him spread 544 throughout the surrounding countryside. 545 4:15 He 546 began to teach 547 in their synagogues 548 and was praised 549 by all.
4:16 Now 550 Jesus 551 came to Nazareth, 552 where he had been brought up, and went into the synagogue 553 on the Sabbath day, as was his custom. 554 He 555 stood up to read, 556 4:17 and the scroll of the prophet Isaiah was given to him. He 557 unrolled 558 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 559 me to proclaim good news 560 to the poor. 561
He has sent me 562 to proclaim release 563 to the captives
and the regaining of sight 564 to the blind,
to set free 565 those who are oppressed, 566
4:19 to proclaim the year 567 of the Lord’s favor.” 568
4:20 Then 569 he rolled up 570 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 571 him. 4:21 Then 572 he began to tell them, “Today 573 this scripture has been fulfilled even as you heard it being read.” 574 4:22 All 575 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 576 said, “Isn’t this 577 Joseph’s son?” 4:23 Jesus 578 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 579 and say, ‘What we have heard that you did in Capernaum, 580 do here in your hometown too.’” 4:24 And he added, 581 “I tell you the truth, 582 no prophet is acceptable 583 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 584 when the sky 585 was shut up three and a half years, and 586 there was a great famine over all the land. 4:26 Yet 587 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 588 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 589 yet 590 none of them was cleansed except Naaman the Syrian.” 591 4:28 When they heard this, all the people 592 in the synagogue were filled with rage. 4:29 They got up, forced 593 him out of the town, 594 and brought him to the brow of the hill on which their town was built, so that 595 they could throw him down the cliff. 596 4:30 But he passed through the crowd 597 and went on his way. 598
4:31 So 599 he went down to Capernaum, 600 a town 601 in Galilee, and on the Sabbath he began to teach the people. 602 4:32 They 603 were amazed 604 at his teaching, because he spoke 605 with authority. 606
4:33 Now 607 in the synagogue 608 there was a man who had the spirit of an unclean 609 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 610 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 611 of God.” 4:35 But 612 Jesus rebuked him: 613 “Silence! Come out of him!” 614 Then, after the demon threw the man 615 down in their midst, he came out of him without hurting him. 616 4:36 They 617 were all amazed and began to say 618 to one another, “What’s happening here? 619 For with authority and power 620 he commands the unclean spirits, and they come out!” 4:37 So 621 the news 622 about him spread into all areas of the region. 623
4:38 After Jesus left 624 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 625 to help her. 626 4:39 So 627 he stood over her, commanded 628 the fever, and it left her. Immediately 629 she got up and began to serve 630 them.
4:40 As the sun was setting, all those who had any relatives 631 sick with various diseases brought them to Jesus. 632 He placed 633 his hands on every one of them and healed them. 4:41 Demons also came out 634 of many, crying out, 635 “You are the Son of God!” 636 But he rebuked 637 them, and would not allow them to speak, 638 because they knew that he was the Christ. 639
4:42 The next morning 640 Jesus 641 departed and went to a deserted place. Yet 642 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 643 said to them, “I must 644 proclaim the good news of the kingdom 645 of God to the other towns 646 too, for that is what I was sent 647 to do.” 648 4:44 So 649 he continued to preach in the synagogues of Judea. 650
[1:1] 1 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] 2 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] 4 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] 5 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 7 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] 8 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] 9 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] 10 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] 11 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 12 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] 13 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] 14 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] 15 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] 16 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 17 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] 18 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] 19 tn Grk “and her name was Elizabeth.”
[1:5] 20 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] 21 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] 22 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] 23 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 24 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] 25 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 26 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] 27 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 28 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] 29 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] 30 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 31 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] 32 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 33 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] 34 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 35 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] 36 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] 37 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] 38 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] 39 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] 40 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] 41 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] 42 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] 43 tn Grk “This will be joy and gladness.”
[1:14] 45 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] 47 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] 48 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] 49 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 50 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] 51 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 52 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 53 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] 54 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 55 tn Grk “How will I know this?”
[1:18] 56 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 57 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 58 tn Grk “the one who is standing before God.”
[1:19] 59 tn Grk “to announce these things of good news to you.”
[1:20] 61 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] 62 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] 63 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 64 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 65 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 66 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 67 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 68 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] 69 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 70 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 71 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 72 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] 73 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 74 tn Or “Elizabeth conceived.”
[1:24] 75 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 76 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] 78 tn Grk “in the days.”
[1:25] 79 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 80 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] 81 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 82 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] 83 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] 84 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] 85 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] 86 tn Or “promised in marriage.”
[1:27] 87 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] 88 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 89 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 90 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] 91 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] 92 tc Most
[1:29] 93 tc Most
[1:29] 94 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 95 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] 96 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] 97 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] 99 tn Grk “And behold.”
[1:31] 100 tn Grk “you will conceive in your womb.”
[1:31] 102 tn Grk “you will call his name.”
[1:31] 103 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] 105 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] 106 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] 108 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] 109 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] 110 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 111 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] 112 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] 113 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 114 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] 115 tc A few
[1:35] 116 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] 118 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 119 tn Or “has conceived.”
[1:36] 120 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] 121 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] 122 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 124 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] 125 tn Grk “let this be to me.”
[1:38] 126 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] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 128 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] 129 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] 130 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] 131 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 132 tn The antecedent of “her” is Elizabeth.
[1:41] 133 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 134 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] 135 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] 136 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] 137 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 138 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] 139 tn Grk “for behold.”
[1:44] 140 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 141 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] 142 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 143 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] 144 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] 145 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] 146 tc A few witnesses, especially Latin
[1:46] 147 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] 148 tn Or “lifts up the Lord in praise.”
[1:46] 149 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] 150 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] 151 tn See the note on the word “servant” in v. 38.
[1:48] 152 tn Grk “for behold.”
[1:48] 153 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] 154 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 155 tn Traditionally, “the Mighty One.”
[1:50] 156 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 157 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] 158 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 159 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] 160 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] 162 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] 163 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 164 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 165 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 166 tn Or “his [God’s] loyal love.”
[1:55] 167 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] 169 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 170 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 171 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 172 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 173 tn Grk “the time was fulfilled.”
[1:57] 174 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 175 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 176 tn Grk “had magnified his mercy with her.”
[1:58] 177 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 178 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] 179 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] 180 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] 181 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 182 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] 183 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 184 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] 185 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 186 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 187 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 188 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 189 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 190 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] 191 tn Grk “what he might wish to call him.”
[1:63] 192 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 193 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 194 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 195 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] 196 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 197 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 198 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] 199 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] 200 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] 201 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] 202 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 203 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] 204 tn Or “what manner of child will this one be?”
[1:66] 205 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] 206 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 207 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] 208 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 209 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 210 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] 211 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 212 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 213 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] 214 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] 215 tn Grk “from the ages,” “from eternity.”
[1:71] 216 tn Grk “from long ago, salvation.”
[1:71] 217 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] 218 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] 219 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 220 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] 221 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] 222 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 223 tn Or “forefather”; Grk “father.”
[1:73] 224 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] 225 tc Many important early
[1:74] 226 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 227 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] 228 tn Grk “all our days.”
[1:76] 229 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 230 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] 231 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 232 tc Most
[1:76] 233 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] 234 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] 235 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 236 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] 237 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 238 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] 239 tn Grk “shall visit us.”
[1:79] 240 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 242 tn This verb is imperfect.
[1:80] 243 tn This verb is also imperfect.
[1:80] 245 tn Grk “until the day of his revealing.”
[2:1] 246 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.
[2:1] 247 sn This decree was a formal decree from the Roman Senate.
[2:1] 248 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 249 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 250 tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).
[2:1] sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in
[2:1] 251 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 252 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
[2:3] 253 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 254 tn Or “hometown” (so CEV).
[2:4] 255 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 256 sn On Nazareth see Luke 1:26.
[2:4] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:4] 257 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
[2:4] 258 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
[2:4] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:4] 259 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
[2:4] 260 tn Or “family,” “lineage.”
[2:5] 261 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
[2:5] 262 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some
[2:6] 263 tn Grk “And it happened that while.” 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.
[2:6] 264 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
[2:7] 265 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
[2:7] 266 tn Or “a feeding trough.”
[2:7] 267 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.
[2:7] sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
[2:8] 268 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 269 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca.
[2:8] 270 tn Grk “in that region.”
[2:8] 271 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 272 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 273 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 274 tn Or “stood in front of.”
[2:9] 275 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:9] sn Terrified. See similar responses in Luke 1:12, 29.
[2:10] 277 tn Grk “I evangelize to you great joy.”
[2:11] 278 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 279 tn Or “town.” See the note on “city” in v. 4.
[2:11] 280 tn This is another indication of a royal, messianic connection.
[2:11] 281 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:11] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[2:12] 282 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 283 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 284 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 285 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 286 tn Grk “a multitude of the armies of heaven.”
[2:14] 287 sn Glory here refers to giving honor to God.
[2:14] 288 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 289 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[2:15] 290 tn Grk “And it happened that when.” 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.
[2:15] 291 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 292 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 293 tn Or “a feeding trough.”
[2:17] 294 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 295 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[2:17] 296 tn Grk “the word which had been spoken to them.”
[2:18] 297 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
[2:19] 298 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
[2:20] 299 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 300 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 301 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.
[2:20] sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
[2:21] 302 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:21] 303 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
[2:22] 304 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 305 tc The translation follows most
[2:22] tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).
[2:22] sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
[2:22] 306 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 307 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 308 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 309 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 310 sn An allusion to Exod 13:2, 12, 15.
[2:24] 311 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.
[2:24] 312 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 313 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).
[2:25] 314 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 315 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
[2:25] 316 tn Or “deliverance,” “consolation.”
[2:25] sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).
[2:25] 317 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.
[2:26] 318 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 319 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
[2:26] 320 tn Grk “would not see death” (an idiom for dying).
[2:26] 321 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 322 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:26] sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
[2:27] 323 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 324 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 325 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
[2:27] 326 tn Grk “the temple.”
[2:27] sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
[2:27] 327 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 328 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 329 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
[2:29] 330 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 331 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 332 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
[2:29] 333 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.
[2:29] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[2:29] 334 tn Grk “now release your servant.”
[2:30] 335 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 336 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
[2:32] 337 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
[2:32] 338 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 339 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 340 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 341 tc Most
[2:33] 342 tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
[2:34] 343 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 345 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 346 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 347 tn Grk “and for a sign of contradiction.”
[2:35] 348 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 349 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
[2:35] 350 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
[2:35] 351 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.
[2:36] 352 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 353 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
[2:37] 354 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 355 tn Grk “at that very hour.”
[2:38] 356 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
[2:38] 357 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.
[2:38] 358 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 359 tc A few
[2:38] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:39] 360 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 361 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 363 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 365 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 366 tc Most
[2:40] 367 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 369 sn On the phrase the favor of God see Luke 1:66.
[2:41] 370 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 371 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 372 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 373 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 374 sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).
[2:42] 375 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 376 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
[2:42] 377 tc Most
[2:43] 378 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
[2:43] 379 tn Grk “when the days ended.”
[2:43] 380 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 381 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 382 tc Most
[2:44] 383 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
[2:44] 384 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 385 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 386 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 387 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 388 tn Grk “And it happened that after.” 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.
[2:46] 389 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 390 tn Grk “the temple.”
[2:46] 391 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 392 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 393 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.
[2:48] 394 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 395 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 396 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 397 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 398 tn Or “Child, why did you do this to us?”
[2:48] 399 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 400 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 401 tn Grk “he said to them.”
[2:49] 402 tn Grk “Why is it that you were looking for me?”
[2:49] 403 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
[2:50] 404 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 405 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 406 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
[2:50] 407 tn Or “the matter.”
[2:50] 408 tn Grk “which he spoke.”
[2:51] 409 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 410 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 411 tn Or “was submitting.”
[2:51] 412 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 413 tn Or “all these words.”
[2:51] 414 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 415 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
[3:1] 416 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).
[3:1] sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from
[3:1] 417 sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).
[3:1] 418 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4
[3:1] 419 sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[3:1] 420 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4
[3:1] 421 sn Nothing else is known about Lysanias tetrarch of Abilene.
[3:2] 422 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 423 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.
[3:3] 425 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:3] 426 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 427 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
[3:4] 429 tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).
[3:4] 430 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.
[3:5] 431 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.
[3:6] 433 sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).
[3:7] 434 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:7] 435 sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
[3:7] 437 sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.
[3:8] 438 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 439 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).
[3:8] 440 tn In other words, “do not even begin to think this.”
[3:8] 441 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
[3:8] 442 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
[3:9] 443 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).
[3:9] 444 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:10] 445 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
[3:10] 446 tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
[3:11] 447 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 448 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 to “answered them.”
[3:11] 449 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[3:12] 450 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.
[3:13] 451 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
[3:13] sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.
[3:13] 452 tn Or “than you are ordered to.”
[3:14] 453 tn Grk “And soldiers.”
[3:14] 454 tn Grk “And what should we ourselves do?”
[3:14] 455 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
[3:14] 456 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
[3:15] 457 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] sn The people were filled with anticipation because they were hoping God would send someone to deliver them.
[3:15] 458 tn Grk “pondered in their hearts.”
[3:15] 459 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 460 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:15] sn See the note on Christ in 2:11.
[3:16] 461 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 462 tc A few
[3:16] 463 tn Grk “of whom I am not worthy.”
[3:16] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
[3:16] 464 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[3:16] 465 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[3:17] 466 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:17] 467 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 468 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:18] 469 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
[3:18] 470 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:19] 471 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[3:19] 472 sn See the note on tetrarch in 3:1.
[3:19] 473 tc Several
[3:19] sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.
[3:19] 474 tn Or “immoralities.”
[3:21] 475 tn Grk “Now it happened that when.” 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.
[3:21] 476 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.
[3:21] 477 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.
[3:22] 478 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
[3:22] 479 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[3:22] 480 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
[3:22] tn Or “with you I am well pleased.”
[3:22] sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
[3:23] 481 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
[3:23] 482 tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[3:23] 483 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.
[3:23] 484 sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.
[3:23] 485 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few
[3:23] tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.
[3:27] 486 sn On Zerubbabel see Ezra 2:2.
[3:27] 487 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
[3:27] 488 sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.
[3:31] 489 sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.
[3:31] 490 sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.
[3:32] 491 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì4 א* B sys sa). Almost all the rest of the
[3:33] 492 tc The number and order of the first few names in this verse varies greatly in the
[3:34] 493 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
[3:36] 494 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key
[3:37] 495 sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).
[3:37] 496 sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).
[3:38] 497 sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.
[4:1] 498 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 499 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 500 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] 501 tc Most
[4:2] 503 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] 504 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 505 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] 506 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] 507 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 508 tn Grk “say to this stone that it should become bread.”
[4:4] 509 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] 510 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] 511 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] 513 tc Most
[4:5] 514 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 515 tn Grk “And the devil.”
[4:6] 516 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] 517 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] 518 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] 519 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] 520 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 521 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] 522 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] 523 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 524 tc Most
[4:8] 525 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] 526 tc Most later
[4:8] sn In the form of the quotation in the Greek text found in the best
[4:8] 527 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] 528 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 529 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 530 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 531 tn Grk “and stood him.”
[4:9] 532 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] 533 tn This is another first class condition, as in v. 3.
[4:10] 534 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] 535 sn A quotation from Ps 91:12.
[4:12] 536 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 537 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 538 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] 539 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 540 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 541 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] 542 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 543 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] 545 tn Grk “all the surrounding region.”
[4:15] 546 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 547 tn The imperfect verb has been translated ingressively.
[4:15] 548 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] 549 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] 550 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 551 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 552 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] 553 sn See the note on synagogues in 4:15.
[4:16] 554 tn Grk “according to his custom.”
[4:16] 555 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 556 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] 557 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] 558 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] 559 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 560 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 561 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] 562 tc The majority of
[4:18] 563 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] 564 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] 565 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] 566 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] 567 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] 568 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] 569 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
[4:20] 570 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] 571 tn Or “gazing at,” “staring at.”
[4:21] 572 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:21] 573 sn See the note on today in 2:11.
[4:21] 574 tn Grk “in your hearing.”
[4:22] 575 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 576 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 577 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] 578 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] 579 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] 580 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] 581 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
[4:24] 582 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[4:24] 583 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] 584 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] 585 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] 586 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[4:26] 587 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:26] 588 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] 589 sn On Elisha see 2 Kgs 5:1-14.
[4:27] 590 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:27] 591 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] 592 tn The words “the people” are not in the Greek text but have been supplied.
[4:29] 595 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 596 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] 597 tn Grk “their midst.”
[4:30] 598 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] 599 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] 600 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] 602 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 603 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 604 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 605 tn Grk “because his word was.”
[4:32] 606 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] 607 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] 608 sn See the note on synagogues in 4:15.
[4:33] 609 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] 610 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] 611 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] 612 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 613 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 614 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] 615 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 616 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 617 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 618 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 619 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] 620 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] 621 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 622 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 623 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 624 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] 625 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 626 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] 627 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 628 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] 629 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] 630 tn The imperfect verb has been translated ingressively.
[4:40] 631 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] 632 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 633 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 634 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 635 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 636 tc Most
[4:41] 637 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] 638 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] 639 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] 640 tn Grk “When it became day.”
[4:42] 641 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 642 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 643 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 644 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 645 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] 647 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 648 tn Grk “because for this purpose I was sent.”
[4:44] 649 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 650 tc Most
