Lukas 5:1-11
Konteks5:1 Now 1 Jesus was standing by the Lake of Gennesaret, 2 and the crowd was pressing around him 3 to hear the word of God. 5:2 He 4 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 5 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 6 Jesus 7 sat down 8 and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 9 your nets for a catch.” 5:5 Simon 10 answered, 11 “Master, 12 we worked hard all night and caught nothing! But at your word 13 I will lower 14 the nets.” 5:6 When 15 they had done this, they caught so many fish that their nets started to tear. 16 5:7 So 17 they motioned 18 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 19 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 20 for I am a sinful man!” 21 5:9 For 22 Peter 23 and all who were with him were astonished 24 at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 25 Then 26 Jesus said to Simon, “Do not be afraid; from now on 27 you will be catching people.” 28 5:11 So 29 when they had brought their boats to shore, they left everything and followed 30 him.
Markus 1:40-45
Konteks1:40 Now 31 a leper 32 came to him and fell to his knees, asking for help. “If 33 you are willing, you can make me clean,” he said. 1:41 Moved with compassion, 34 Jesus 35 stretched out his hand and touched 36 him, saying, “I am willing. Be clean!” 1:42 The leprosy left him at once, and he was clean. 1:43 Immediately Jesus 37 sent the man 38 away with a very strong warning. 1:44 He told him, 39 “See that you do not say anything to anyone, 40 but go, show yourself to a priest, and bring the offering that Moses commanded 41 for your cleansing, as a testimony to them.” 42 1:45 But as the man 43 went out he began to announce it publicly and spread the story widely, so that Jesus 44 was no longer able to enter any town openly but stayed outside in remote places. Still 45 they kept coming 46 to him from everywhere.
Matius 8:1-4
Konteks8:1 After he came down from the mountain, large crowds followed him. 8:2 And a leper 47 approached, and bowed low before him, saying, 48 “Lord, if 49 you are willing, you can make me clean.” 8:3 He stretched out his hand and touched 50 him saying, “I am willing. Be clean!” Immediately his leprosy was cleansed. 8:4 Then Jesus said to him, “See that you do not speak to anyone, 51 but go, show yourself to a priest, and bring the offering 52 that Moses commanded, 53 as a testimony to them.” 54
Lukas 5:12-16
Konteks5:12 While 55 Jesus 56 was in one of the towns, 57 a man came 58 to him who was covered with 59 leprosy. 60 When 61 he saw Jesus, he bowed down with his face to the ground 62 and begged him, 63 “Lord, if 64 you are willing, you can make me clean.” 5:13 So 65 he stretched out his hand and touched 66 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 67 he ordered the man 68 to tell no one, 69 but commanded him, 70 “Go 71 and show yourself to a priest, and bring the offering 72 for your cleansing, as Moses commanded, 73 as a testimony to them.” 74 5:15 But the news about him spread even more, 75 and large crowds were gathering together to hear him 76 and to be healed of their illnesses. 5:16 Yet Jesus himself 77 frequently withdrew 78 to the wilderness 79 and prayed.
Markus 2:1-12
Konteks2:1 Now 80 after some days, when he returned to Capernaum, 81 the news spread 82 that he was at home. 2:2 So many gathered that there was no longer any room, not even by 83 the door, and he preached the word to them. 2:3 Some people 84 came bringing to him a paralytic, carried by four of them. 85 2:4 When they were not able to bring him in because of the crowd, they removed the roof 86 above Jesus. 87 Then, 88 after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their 89 faith, he said to the paralytic, “Son, your sins are forgiven.” 90 2:6 Now some of the experts in the law 91 were sitting there, turning these things over in their minds: 92 2:7 “Why does this man speak this way? He is blaspheming! 93 Who can forgive sins but God alone?” 2:8 Now 94 immediately, when Jesus realized in his spirit that they were contemplating such thoughts, 95 he said to them, “Why are you thinking such things in your hearts? 96 2:9 Which is easier, 97 to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know 98 that the Son of Man 99 has authority on earth to forgive sins,” – he said to the paralytic 100 – 2:11 “I tell you, stand up, take your stretcher, and go home.” 101 2:12 And immediately the man 102 stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”
Matius 9:1-8
Konteks9:1 After getting into a boat he crossed to the other side and came to his own town. 103 9:2 Just then 104 some people 105 brought to him a paralytic lying on a stretcher. 106 When Jesus saw their 107 faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” 108 9:3 Then 109 some of the experts in the law 110 said to themselves, “This man is blaspheming!” 111 9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 9:5 Which is easier, 112 to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 9:6 But so that you may know 113 that the Son of Man 114 has authority on earth to forgive sins” – then he said to the paralytic 115 – “Stand up, take your stretcher, and go home.” 116 9:7 And he stood up and went home. 117 9:8 When 118 the crowd saw this, they were afraid 119 and honored God who had given such authority to men. 120
Lukas 5:17-26
Konteks5:17 Now on 121 one of those days, while he was teaching, there were Pharisees 122 and teachers of the law 123 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 124 and the power of the Lord was with him 125 to heal. 5:18 Just then 126 some men showed up, carrying a paralyzed man 127 on a stretcher. 128 They 129 were trying to bring him in and place him before Jesus. 130 5:19 But 131 since they found 132 no way to carry him in because of the crowd, they went up on the roof 133 and let him down on the stretcher 134 through the roof tiles 135 right 136 in front of Jesus. 137 5:20 When 138 Jesus 139 saw their 140 faith he said, “Friend, 141 your sins are forgiven.” 142 5:21 Then 143 the experts in the law 144 and the Pharisees began to think 145 to themselves, 146 “Who is this man 147 who is uttering blasphemies? 148 Who can forgive sins but God alone?” 5:22 When Jesus perceived 149 their hostile thoughts, 150 he said to them, 151 “Why are you raising objections 152 within yourselves? 5:23 Which is easier, 153 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 154 that the Son of Man 155 has authority on earth to forgive sins” – he said to the paralyzed man 156 – “I tell you, stand up, take your stretcher 157 and go home.” 158 5:25 Immediately 159 he stood up before them, picked 160 up the stretcher 161 he had been lying on, and went home, glorifying 162 God. 5:26 Then 163 astonishment 164 seized them all, and they glorified 165 God. They were filled with awe, 166 saying, “We have seen incredible 167 things 168 today.” 169
Markus 2:13-17
Konteks2:13 Jesus 170 went out again by the sea. The whole crowd came to him, and he taught them. 2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. 171 “Follow me,” he said to him. And he got up and followed him. 2:15 As Jesus 172 was having a meal 173 in Levi’s 174 home, many tax collectors 175 and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law 176 and the Pharisees 177 saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 178 2:17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. 179 I have not come to call the righteous, but sinners.”
Matius 9:9-13
Konteks9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. 180 “Follow me,” he said to him. And he got up and followed him. 9:10 As 181 Jesus 182 was having a meal 183 in Matthew’s 184 house, many tax collectors 185 and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees 186 saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 187 9:12 When 188 Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 189 9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ 190 For I did not come to call the righteous, but sinners.”
Lukas 5:27-32
Konteks5:27 After 191 this, Jesus 192 went out and saw a tax collector 193 named Levi 194 sitting at the tax booth. 195 “Follow me,” 196 he said to him. 5:28 And he got up and followed him, leaving everything 197 behind. 198
5:29 Then 199 Levi gave a great banquet 200 in his house for Jesus, 201 and there was a large crowd of tax collectors and others sitting 202 at the table with them. 5:30 But 203 the Pharisees 204 and their experts in the law 205 complained 206 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 207 5:31 Jesus 208 answered them, “Those who are well don’t need a physician, but those who are sick do. 209 5:32 I have not come 210 to call the righteous, but sinners to repentance.” 211
Markus 2:18-22
Konteks2:18 Now 212 John’s 213 disciples and the Pharisees 214 were fasting. 215 So 216 they came to Jesus 217 and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?” 2:19 Jesus 218 said to them, “The wedding guests 219 cannot fast while the bridegroom 220 is with them, can they? 221 As long as they have the bridegroom with them they do not fast. 2:20 But the days are coming when the bridegroom will be taken from them, 222 and at that time 223 they will fast. 2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. 2:22 And no one pours new wine into old wineskins; 224 otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins.” 225
Matius 9:14-17
Konteks9:14 Then John’s 226 disciples came to Jesus 227 and asked, “Why do we and the Pharisees 228 fast often, 229 but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests 230 cannot mourn while the bridegroom 231 is with them, can they? But the days 232 are coming when the bridegroom will be taken from them, 233 and then they will fast. 9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 9:17 And no one pours new wine into old wineskins; 234 otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins 235 and both are preserved.”
Lukas 5:33-39
Konteks5:33 Then 236 they said to him, “John’s 237 disciples frequently fast 238 and pray, 239 and so do the disciples of the Pharisees, 240 but yours continue to eat and drink.” 241 5:34 So 242 Jesus said to them, “You cannot make the wedding guests 243 fast while the bridegroom 244 is with them, can you? 245 5:35 But those days are coming, and when the bridegroom is taken from them, 246 at that time 247 they will fast.” 5:36 He also told them a parable: 248 “No one tears a patch from a new garment and sews 249 it on an old garment. If he does, he will have torn 250 the new, and the piece from the new will not match the old. 251 5:37 And no one pours new wine into old wineskins. 252 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 253 5:39 254 No 255 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 256
[5:1] 1 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.
[5:1] 2 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 3 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 4 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 5 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 8 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 9 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 10 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 11 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 12 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 13 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 15 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 16 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 17 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 18 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 19 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 20 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
[5:8] 21 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
[5:9] 22 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
[5:9] 23 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 24 sn In the Greek text, this term is in an emphatic position.
[5:10] 25 tn Or “business associates.”
[5:10] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 27 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 28 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:10] sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
[5:11] 29 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 30 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[1:40] 31 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:40] 32 sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[1:40] 33 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[1:41] 34 tc The reading found in almost the entire NT ms tradition is σπλαγχνισθείς (splancnisqei", “moved with compassion”). Codex Bezae (D), {1358}, and a few Latin
[1:41] 35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 36 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[1:43] 37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:43] 38 tn Grk “him”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:44] 39 tn Grk “And after warning him, he immediately sent him away and told him.”
[1:44] 40 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.
[1:44] 41 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[1:44] 42 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[1:45] 43 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[1:45] 44 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[1:45] 45 tn Grk “and”; καί (kai) often has a mildly contrastive force, as here.
[1:45] 46 tn The imperfect verb has been translated iteratively.
[8:2] 47 tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:2] sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[8:2] 48 tn Grk “a leper approaching, bowed low before him, saying.”
[8:2] 49 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[8:3] 50 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[8:4] 51 sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.
[8:4] 53 sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.
[8:4] 54 tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.
[5:12] 55 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.
[5:12] 56 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 58 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[5:12] 59 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 60 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[5:12] 61 tn Grk “And seeing.” 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. The participle ἰδών (idwn) has been taken temporally.
[5:12] 62 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 63 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 64 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[5:13] 65 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 66 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[5:14] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 68 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 69 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
[5:14] 70 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
[5:14] 71 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
[5:14] 72 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:14] 73 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 74 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[5:15] 75 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 76 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.
[5:16] 77 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 78 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
[2:1] 80 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:1] 81 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.
[2:1] map For location see Map1 D2; Map2 C3; Map3 B2.
[2:1] 82 tn Grk “it was heard.”
[2:2] 83 tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.
[2:3] 84 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[2:3] 85 tn The redundancy in this verse is characteristic of the author’s rougher style.
[2:4] 86 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[2:4] 87 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:4] 88 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:5] 89 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[2:5] 90 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[2:6] 91 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:6] 92 tn Grk “Reasoning within their hearts.”
[2:7] 93 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[2:8] 94 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.
[2:8] 95 tn Grk “they were thus reasoning within themselves.”
[2:8] 96 tn Grk “Why are you reasoning these things in your hearts?”
[2:9] 97 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[2:10] 98 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[2:10] 99 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[2:10] 100 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[2:11] 101 tn Grk “to your house.”
[2:12] 102 tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.
[9:1] 103 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
[9:2] 104 tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.
[9:2] 105 tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.
[9:2] 106 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[9:2] 107 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[9:2] 108 sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[9:3] 109 tn Grk “And behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative.
[9:3] 110 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 2:4.
[9:3] 111 sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[9:5] 112 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[9:6] 113 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[9:6] 114 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[9:6] 115 sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[9:6] 116 tn Grk “to your house.”
[9:7] 117 tn Grk “to his house.”
[9:8] 118 tn Here δέ (de) has not been translated.
[9:8] 119 tc Most witnesses (C L Θ 0233 Ë13 Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 Ë1 33 892 1424 al lat co and thus is surely authentic.
[9:8] 120 tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”
[5:17] 121 tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:17] 122 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:17] 123 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
[5:17] 124 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 125 tc Most
[5:18] 126 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
[5:18] 127 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
[5:18] 128 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[5:18] 129 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[5:18] 130 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 131 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
[5:19] 132 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 133 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[5:19] 134 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
[5:19] 135 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
[5:19] 136 tn Grk “in the midst.”
[5:19] 137 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
[5:20] 138 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 139 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 140 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 141 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 142 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[5:21] 143 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 144 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[5:21] 145 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 146 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 147 tn Grk “this one” (οὗτος, Joutos).
[5:21] 148 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[5:22] 149 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
[5:22] 150 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
[5:22] 151 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
[5:22] 152 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
[5:23] 153 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[5:24] 154 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[5:24] 155 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[5:24] 156 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[5:24] 157 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
[5:24] 158 tn Grk “to your house.”
[5:25] 159 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 160 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
[5:25] 161 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
[5:25] 162 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
[5:26] 163 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 164 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 165 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
[5:26] 166 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 167 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
[5:26] 168 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
[5:26] 169 sn See the note on today in 2:11.
[2:13] 170 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:14] 171 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[2:14] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[2:15] 172 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:15] 173 tn Grk “As he reclined at table.”
[2:15] sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[2:15] 175 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.
[2:16] 176 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:16] 177 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[2:16] 178 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[2:17] 179 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[9:9] 180 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[9:9] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Matthew (also named Levi [see Mark 2:14, Luke 5:27]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[9:10] 181 tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
[9:10] 182 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[9:10] 183 tn Grk “was reclining at table.”
[9:10] sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[9:10] 184 tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.
[9:10] 185 sn See the note on tax collectors in 5:46.
[9:11] 186 sn See the note on Pharisees in 3:7.
[9:11] 187 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
[9:12] 188 tn Here δέ (de) has not been translated.
[9:12] 189 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.
[9:13] 190 sn A quotation from Hos 6:6 (see also Matt 12:7).
[5:27] 191 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 192 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 193 sn See the note on tax collectors in 3:12.
[5:27] 194 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
[5:27] 195 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[5:27] 196 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 197 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 198 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
[5:29] 199 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 200 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
[5:29] 201 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 202 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
[5:30] 203 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 204 sn See the note on Pharisees in 5:17.
[5:30] 205 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 206 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
[5:30] 207 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
[5:31] 208 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 209 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
[5:32] 210 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 211 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
[2:18] 212 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:18] 213 sn John refers to John the Baptist.
[2:18] 214 sn See the note on Pharisees in 2:16.
[2:18] 215 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[2:18] 216 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.
[2:18] 217 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:19] 218 tn Grk “And Jesus.”
[2:19] 219 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[2:19] 220 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[2:19] 221 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).
[2:20] 222 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).
[2:20] 223 tn Grk “then on that day.”
[2:22] 224 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[2:22] 225 sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[9:14] 226 sn John refers to John the Baptist.
[9:14] 227 tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.
[9:14] 228 sn See the note on Pharisees in 3:7.
[9:14] 229 sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[9:15] 230 tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).
[9:15] 231 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[9:15] 233 sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.
[9:17] 234 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[9:17] 235 sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:33] 236 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 237 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 238 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[5:33] 239 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 240 sn See the note on Pharisees in 5:17.
[5:33] 241 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
[5:34] 242 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
[5:34] 243 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[5:34] 244 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[5:34] 245 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
[5:35] 246 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
[5:35] 247 tn Grk “then in those days.”
[5:36] 248 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
[5:36] 249 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 250 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 251 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
[5:37] 252 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[5:38] 253 tc Most
[5:38] sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:39] 254 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 255 tc ‡ Although most
[5:39] 256 tc Most
[5:39] tn Grk “good.”
[5:39] sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
