Lukas 1:1--8:56
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
5:1 Now 651 Jesus was standing by the Lake of Gennesaret, 652 and the crowd was pressing around him 653 to hear the word of God. 5:2 He 654 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 655 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 656 Jesus 657 sat down 658 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 659 your nets for a catch.” 5:5 Simon 660 answered, 661 “Master, 662 we worked hard all night and caught nothing! But at your word 663 I will lower 664 the nets.” 5:6 When 665 they had done this, they caught so many fish that their nets started to tear. 666 5:7 So 667 they motioned 668 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. 669 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 670 for I am a sinful man!” 671 5:9 For 672 Peter 673 and all who were with him were astonished 674 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. 675 Then 676 Jesus said to Simon, “Do not be afraid; from now on 677 you will be catching people.” 678 5:11 So 679 when they had brought their boats to shore, they left everything and followed 680 him.
5:12 While 681 Jesus 682 was in one of the towns, 683 a man came 684 to him who was covered with 685 leprosy. 686 When 687 he saw Jesus, he bowed down with his face to the ground 688 and begged him, 689 “Lord, if 690 you are willing, you can make me clean.” 5:13 So 691 he stretched out his hand and touched 692 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 693 he ordered the man 694 to tell no one, 695 but commanded him, 696 “Go 697 and show yourself to a priest, and bring the offering 698 for your cleansing, as Moses commanded, 699 as a testimony to them.” 700 5:15 But the news about him spread even more, 701 and large crowds were gathering together to hear him 702 and to be healed of their illnesses. 5:16 Yet Jesus himself 703 frequently withdrew 704 to the wilderness 705 and prayed.
5:17 Now on 706 one of those days, while he was teaching, there were Pharisees 707 and teachers of the law 708 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 709 and the power of the Lord was with him 710 to heal. 5:18 Just then 711 some men showed up, carrying a paralyzed man 712 on a stretcher. 713 They 714 were trying to bring him in and place him before Jesus. 715 5:19 But 716 since they found 717 no way to carry him in because of the crowd, they went up on the roof 718 and let him down on the stretcher 719 through the roof tiles 720 right 721 in front of Jesus. 722 5:20 When 723 Jesus 724 saw their 725 faith he said, “Friend, 726 your sins are forgiven.” 727 5:21 Then 728 the experts in the law 729 and the Pharisees began to think 730 to themselves, 731 “Who is this man 732 who is uttering blasphemies? 733 Who can forgive sins but God alone?” 5:22 When Jesus perceived 734 their hostile thoughts, 735 he said to them, 736 “Why are you raising objections 737 within yourselves? 5:23 Which is easier, 738 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 739 that the Son of Man 740 has authority on earth to forgive sins” – he said to the paralyzed man 741 – “I tell you, stand up, take your stretcher 742 and go home.” 743 5:25 Immediately 744 he stood up before them, picked 745 up the stretcher 746 he had been lying on, and went home, glorifying 747 God. 5:26 Then 748 astonishment 749 seized them all, and they glorified 750 God. They were filled with awe, 751 saying, “We have seen incredible 752 things 753 today.” 754
5:27 After 755 this, Jesus 756 went out and saw a tax collector 757 named Levi 758 sitting at the tax booth. 759 “Follow me,” 760 he said to him. 5:28 And he got up and followed him, leaving everything 761 behind. 762
5:29 Then 763 Levi gave a great banquet 764 in his house for Jesus, 765 and there was a large crowd of tax collectors and others sitting 766 at the table with them. 5:30 But 767 the Pharisees 768 and their experts in the law 769 complained 770 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 771 5:31 Jesus 772 answered them, “Those who are well don’t need a physician, but those who are sick do. 773 5:32 I have not come 774 to call the righteous, but sinners to repentance.” 775
5:33 Then 776 they said to him, “John’s 777 disciples frequently fast 778 and pray, 779 and so do the disciples of the Pharisees, 780 but yours continue to eat and drink.” 781 5:34 So 782 Jesus said to them, “You cannot make the wedding guests 783 fast while the bridegroom 784 is with them, can you? 785 5:35 But those days are coming, and when the bridegroom is taken from them, 786 at that time 787 they will fast.” 5:36 He also told them a parable: 788 “No one tears a patch from a new garment and sews 789 it on an old garment. If he does, he will have torn 790 the new, and the piece from the new will not match the old. 791 5:37 And no one pours new wine into old wineskins. 792 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. 793 5:39 794 No 795 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 796
6:1 Jesus 797 was going through the grain fields on 798 a Sabbath, 799 and his disciples picked some heads of wheat, 800 rubbed them in their hands, and ate them. 801 6:2 But some of the Pharisees 802 said, “Why are you 803 doing what is against the law 804 on the Sabbath?” 6:3 Jesus 805 answered them, 806 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 807 and ate the sacred bread, 808 which is not lawful 809 for any to eat but the priests alone, and 810 gave it to his companions?” 811 6:5 Then 812 he said to them, “The Son of Man is lord 813 of the Sabbath.”
6:6 On 814 another Sabbath, Jesus 815 entered the synagogue 816 and was teaching. Now 817 a man was there whose right hand was withered. 818 6:7 The experts in the law 819 and the Pharisees 820 watched 821 Jesus 822 closely to see if 823 he would heal on the Sabbath, 824 so that they could find a reason to accuse him. 6:8 But 825 he knew 826 their thoughts, 827 and said to the man who had the withered hand, “Get up and stand here.” 828 So 829 he rose and stood there. 6:9 Then 830 Jesus said to them, “I ask you, 831 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 832 looking around 833 at them all, he said to the man, 834 “Stretch out your hand.” The man 835 did so, and his hand was restored. 836 6:11 But they were filled with mindless rage 837 and began debating with one another what they would do 838 to Jesus.
6:12 Now 839 it was during this time that Jesus 840 went out to the mountain 841 to pray, and he spent all night 842 in prayer to God. 843 6:13 When 844 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 845 6:14 Simon 846 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 847 6:15 Matthew, Thomas, 848 James the son of Alphaeus, Simon who was called the Zealot, 849 6:16 Judas the son of James, and Judas Iscariot, 850 who became a traitor.
6:17 Then 851 he came down with them and stood on a level place. 852 And a large number 853 of his disciples had gathered 854 along with 855 a vast multitude from all over Judea, from 856 Jerusalem, 857 and from the seacoast of Tyre 858 and Sidon. 859 They came to hear him and to be healed 860 of their diseases, 6:18 and those who suffered from 861 unclean 862 spirits were cured. 6:19 The 863 whole crowd was trying to touch him, because power 864 was coming out from him and healing them all.
6:20 Then 865 he looked up 866 at his disciples and said:
“Blessed 867 are you who are poor, 868 for the kingdom of God belongs 869 to you.
6:21 “Blessed are you who hunger 870 now, for you will be satisfied. 871
“Blessed are you who weep now, for you will laugh. 872
6:22 “Blessed are you when people 873 hate you, and when they exclude you and insult you and reject you as evil 874 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 875 your reward is great in heaven. For their ancestors 876 did the same things to the prophets. 877
6:24 “But woe 878 to you who are rich, for you have received 879 your comfort 880 already.
6:25 “Woe to you who are well satisfied with food 881 now, for you will be hungry.
“Woe to you 882 who laugh 883 now, for you will mourn and weep.
6:26 “Woe to you 884 when all people 885 speak well of you, for their ancestors 886 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 887 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 888 you. 6:29 To the person who strikes you on the cheek, 889 offer the other as well, 890 and from the person who takes away your coat, 891 do not withhold your tunic 892 either. 893 6:30 Give to everyone who asks you, 894 and do not ask for your possessions 895 back 896 from the person who takes them away. 6:31 Treat others 897 in the same way that you would want them to treat you. 898
6:32 “If 899 you love those who love you, what credit is that to you? For even sinners 900 love those who love them. 901 6:33 And 902 if you do good to those who do good to you, what credit is that to you? Even 903 sinners 904 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 905 what credit is that to you? Even sinners 906 lend to sinners, so that they may be repaid in full. 907 6:35 But love your enemies, and do good, and lend, expecting nothing back. 908 Then 909 your reward will be great, and you will be sons 910 of the Most High, 911 because he is kind to ungrateful and evil people. 912 6:36 Be merciful, 913 just as your Father is merciful.
6:37 “Do 914 not judge, 915 and you will not be judged; 916 do not condemn, and you will not be condemned; forgive, 917 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 918 will be poured 919 into your lap. For the measure you use will be the measure you receive.” 920
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 921 Won’t they both fall 922 into a pit? 6:40 A disciple 923 is not greater than 924 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 925 do you see the speck 926 in your brother’s eye, but fail to see 927 the beam of wood 928 in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
6:43 “For 929 no good tree bears bad 930 fruit, nor again 931 does a bad tree bear good fruit, 6:44 for each tree is known 932 by its own fruit. For figs are not gathered 933 from thorns, nor are grapes picked 934 from brambles. 935 6:45 The good person out of the good treasury of his 936 heart 937 produces good, and the evil person out of his evil treasury 938 produces evil, for his mouth speaks 939 from what fills 940 his heart.
6:46 “Why 941 do you call me ‘Lord, Lord,’ 942 and don’t do what I tell you? 943
6:47 “Everyone who comes to me and listens to my words and puts them into practice 944 – I will show you what he is like: 6:48 He is like a man 945 building a house, who dug down deep, 946 and laid the foundation on bedrock. When 947 a flood came, the river 948 burst against that house but 949 could not shake it, because it had been well built. 950 6:49 But the person who hears and does not put my words into practice 951 is like a man who built a house on the ground without a foundation. When 952 the river burst against that house, 953 it collapsed immediately, and was utterly destroyed!” 954
7:1 After Jesus 955 had finished teaching all this to the people, 956 he entered Capernaum. 957 7:2 A centurion 958 there 959 had a slave 960 who was highly regarded, 961 but who was sick and at the point of death. 7:3 When the centurion 962 heard 963 about Jesus, he sent some Jewish elders 964 to him, asking him to come 965 and heal his slave. 7:4 When 966 they came 967 to Jesus, they urged 968 him earnestly, 969 “He is worthy 970 to have you do this for him, 7:5 because he loves our nation, 971 and even 972 built our synagogue.” 973 7:6 So 974 Jesus went with them. When 975 he was not far from the house, the centurion 976 sent friends to say to him, “Lord, do not trouble yourself, 977 for I am not worthy 978 to have you come under my roof. 7:7 That is why 979 I did not presume 980 to come to you. Instead, say the word, and my servant must be healed. 981 7:8 For I too am a man set under authority, with soldiers under me. 982 I say to this one, ‘Go,’ and he goes, 983 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 984 7:9 When Jesus heard this, he was amazed 985 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 986 7:10 So 987 when those who had been sent returned to the house, they found the slave 988 well.
7:11 Soon 989 afterward 990 Jesus 991 went to a town 992 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 993 who had died was being carried out, 994 the only son of his mother (who 995 was a widow 996 ), and a large crowd from the town 997 was with her. 7:13 When 998 the Lord saw her, he had compassion 999 for her and said to her, “Do not weep.” 1000 7:14 Then 1001 he came up 1002 and touched 1003 the bier, 1004 and those who carried it stood still. He 1005 said, “Young man, I say to you, get up!” 7:15 So 1006 the dead man 1007 sat up and began to speak, and Jesus 1008 gave him back 1009 to his mother. 7:16 Fear 1010 seized them all, and they began to glorify 1011 God, saying, “A great prophet 1012 has appeared 1013 among us!” and “God has come to help 1014 his people!” 7:17 This 1015 report 1016 about Jesus 1017 circulated 1018 throughout 1019 Judea and all the surrounding country.
7:18 John’s 1020 disciples informed him about all these things. So 1021 John called 1022 two of his disciples 7:19 and sent them to Jesus 1023 to ask, 1024 “Are you the one who is to come, 1025 or should we look for another?” 7:20 When 1026 the men came to Jesus, 1027 they said, “John the Baptist has sent us to you to ask, 1028 ‘Are you the one who is to come, or should we look for another?’” 1029 7:21 At that very time 1030 Jesus 1031 cured many people of diseases, sicknesses, 1032 and evil spirits, and granted 1033 sight to many who were blind. 7:22 So 1034 he answered them, 1035 “Go tell 1036 John what you have seen and heard: 1037 The blind see, the lame walk, lepers are cleansed, the 1038 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 1039 who takes no offense at me.”
7:24 When 1040 John’s messengers had gone, Jesus 1041 began to speak to the crowds about John: “What did you go out into the wilderness 1042 to see? A reed shaken by the wind? 1043 7:25 What 1044 did you go out to see? A man dressed in fancy 1045 clothes? 1046 Look, those who wear fancy clothes and live in luxury 1047 are in kings’ courts! 1048 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 1049 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 1050 who will prepare your way before you.’ 1051 7:28 I tell you, among those born of women no one is greater 1052 than John. 1053 Yet the one who is least 1054 in the kingdom of God 1055 is greater than he is.” 7:29 (Now 1056 all the people who heard this, even the tax collectors, 1057 acknowledged 1058 God’s justice, because they had been baptized 1059 with John’s baptism. 7:30 However, the Pharisees 1060 and the experts in religious law 1061 rejected God’s purpose 1062 for themselves, because they had not been baptized 1063 by John. 1064 ) 1065
7:31 “To what then should I compare the people 1066 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 1067
‘We played the flute for you, yet you did not dance; 1068
we wailed in mourning, 1069 yet you did not weep.’
7:33 For John the Baptist has come 1070 eating no bread and drinking no wine, 1071 and you say, ‘He has a demon!’ 1072 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 1073 a glutton and a drunk, a friend of tax collectors and sinners!’ 1074 7:35 But wisdom is vindicated 1075 by all her children.” 1076
7:36 Now one of the Pharisees 1077 asked Jesus 1078 to have dinner with him, so 1079 he went into the Pharisee’s house and took his place at the table. 1080 7:37 Then 1081 when a woman of that town, who was a sinner, learned that Jesus 1082 was dining 1083 at the Pharisee’s house, she brought an alabaster jar 1084 of perfumed oil. 1085 7:38 As 1086 she stood 1087 behind him at his feet, weeping, she began to wet his feet with her tears. She 1088 wiped them with her hair, 1089 kissed 1090 them, 1091 and anointed 1092 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 1093 he said to himself, “If this man were a prophet, 1094 he would know who and what kind of woman 1095 this is who is touching him, that she is a sinner.” 7:40 So 1096 Jesus answered him, 1097 “Simon, I have something to say to you.” He replied, 1098 “Say it, Teacher.” 7:41 “A certain creditor 1099 had two debtors; one owed him 1100 five hundred silver coins, 1101 and the other fifty. 7:42 When they could not pay, he canceled 1102 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 1103 “I suppose the one who had the bigger debt canceled.” 1104 Jesus 1105 said to him, “You have judged rightly.” 7:44 Then, 1106 turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, 1107 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 1108 but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet 1109 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 1110 but the one who is forgiven little loves little.” 7:48 Then 1111 Jesus 1112 said to her, “Your sins are forgiven.” 1113 7:49 But 1114 those who were at the table 1115 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 1116 said to the woman, “Your faith 1117 has saved you; 1118 go in peace.”
8:1 Some time 1119 afterward 1120 he went on through towns 1121 and villages, preaching and proclaiming the good news 1122 of the kingdom of God. 1123 The 1124 twelve were with him, 8:2 and also some women 1125 who had been healed of evil spirits and disabilities: 1126 Mary 1127 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 1128 (Herod’s 1129 household manager), 1130 Susanna, and many others who provided for them 1131 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 1132 from one town after another, 1133 he spoke to them 1134 in a parable: 8:5 “A sower went out to sow 1135 his seed. 1136 And as he sowed, some fell along the path and was trampled on, and the wild birds 1137 devoured it. 8:6 Other seed fell on rock, 1138 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 1139 and they grew up with it and choked 1140 it. 8:8 But 1141 other seed fell on good soil and grew, 1142 and it produced a hundred times as much grain.” 1143 As he said this, 1144 he called out, “The one who has ears to hear had better listen!” 1145
8:9 Then 1146 his disciples asked him what this parable meant. 1147 8:10 He 1148 said, “You have been given 1149 the opportunity to know 1150 the secrets 1151 of the kingdom of God, 1152 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 1153
8:11 “Now the parable means 1154 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 1155 comes and takes away the word 1156 from their hearts, so that they may not believe 1157 and be saved. 8:13 Those 1158 on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, 1159 but 1160 in a time of testing 1161 fall away. 1162 8:14 As for the seed that 1163 fell among thorns, these are the ones who hear, but 1164 as they go on their way they are choked 1165 by the worries and riches and pleasures of life, 1166 and their fruit does not mature. 1167 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 1168 the word, cling to it 1169 with an honest and good 1170 heart, and bear fruit with steadfast endurance. 1171
8:16 “No one lights 1172 a lamp 1173 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 1174 8:17 For nothing is hidden 1175 that will not be revealed, 1176 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 1177 for whoever has will be given more, but 1178 whoever does not have, even what he thinks he has 1179 will be taken from him.”
8:19 Now Jesus’ 1180 mother and his brothers 1181 came to him, but 1182 they could not get near him because of the crowd. 8:20 So 1183 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 1184 to them, “My mother and my brothers are those 1185 who hear the word of God and do it.” 1186
8:22 One 1187 day Jesus 1188 got into a boat 1189 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 1190 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 1191 came down on the lake, 1192 and the boat 1193 started filling up with water, and they were in danger. 8:24 They 1194 came 1195 and woke him, saying, “Master, Master, 1196 we are about to die!” So 1197 he got up and rebuked 1198 the wind and the raging waves; 1199 they died down, and it was calm. 8:25 Then 1200 he said to them, “Where is your faith?” 1201 But they were afraid and amazed, 1202 saying to one another, “Who then is this? He commands even the winds and the water, 1203 and they obey him!”
8:26 So 1204 they sailed over to the region of the Gerasenes, 1205 which is opposite 1206 Galilee. 8:27 As 1207 Jesus 1208 stepped ashore, 1209 a certain man from the town 1210 met him who was possessed by demons. 1211 For a long time this man 1212 had worn no clothes and had not lived in a house, but among 1213 the tombs. 8:28 When he saw 1214 Jesus, he cried out, fell 1215 down before him, and shouted with a loud voice, “Leave me alone, 1216 Jesus, Son of the Most High 1217 God! I beg you, do not torment 1218 me!” 8:29 For Jesus 1219 had started commanding 1220 the evil 1221 spirit to come out of the man. (For it had seized him many times, so 1222 he would be bound with chains and shackles 1223 and kept under guard. But 1224 he would break the restraints and be driven by the demon into deserted 1225 places.) 1226 8:30 Jesus then 1227 asked him, “What is your name?” He 1228 said, “Legion,” 1229 because many demons had entered him. 8:31 And they began to beg 1230 him not to order 1231 them to depart into the abyss. 1232 8:32 Now a large herd of pigs was feeding there on the hillside, 1233 and the demonic spirits 1234 begged Jesus 1235 to let them go into them. He gave them permission. 1236 8:33 So 1237 the demons came out of the man and went into the pigs, and the herd of pigs 1238 rushed down the steep slope into the lake and drowned. 8:34 When 1239 the herdsmen saw what had happened, they ran off and spread the news 1240 in the town 1241 and countryside. 8:35 So 1242 the people went out to see what had happened, and they came to Jesus. They 1243 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those 1244 who had seen it told them how the man who had been demon-possessed had been healed. 1245 8:37 Then 1246 all the people of the Gerasenes 1247 and the surrounding region 1248 asked Jesus 1249 to leave them alone, 1250 for they were seized with great fear. 1251 So 1252 he got into the boat and left. 1253 8:38 The man from whom the demons had gone out begged to go 1254 with him, but Jesus 1255 sent him away, saying, 8:39 “Return to your home, 1256 and declare 1257 what God has done for you.” 1258 So 1259 he went away, proclaiming throughout the whole town 1260 what Jesus 1261 had done for him.
8:40 Now when Jesus returned, 1262 the crowd welcomed him, because they were all waiting for him. 8:41 Then 1263 a man named Jairus, who was a ruler 1264 of the synagogue, 1265 came up. Falling 1266 at Jesus’ feet, he pleaded 1267 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 1268
As Jesus was on his way, the crowds pressed 1269 around him. 8:43 Now 1270 a woman was there who had been suffering from a hemorrhage 1271 for twelve years 1272 but could not be healed by anyone. 8:44 She 1273 came up behind Jesus 1274 and touched the edge 1275 of his cloak, 1276 and at once the bleeding 1277 stopped. 8:45 Then 1278 Jesus asked, 1279 “Who was it who touched me?” When they all denied it, Peter 1280 said, “Master, the crowds are surrounding you and pressing 1281 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 1282 from me.” 8:47 When 1283 the woman saw that she could not escape notice, 1284 she came trembling and fell down before him. In 1285 the presence of all the people, she explained why 1286 she had touched him and how she had been immediately healed. 8:48 Then 1287 he said to her, “Daughter, your faith has made you well. 1288 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 1289 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 1290 him, “Do not be afraid; just believe, and she will be healed.” 1291 8:51 Now when he came to the house, Jesus 1292 did not let anyone go in with him except Peter, John, 1293 and James, and the child’s father and mother. 8:52 Now they were all 1294 wailing and mourning 1295 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 1296 of him, because they knew 1297 that she was dead. 1298 8:54 But Jesus 1299 gently took her by the hand and said, 1300 “Child, get up.” 8:55 Her 1301 spirit returned, 1302 and she got up immediately. Then 1303 he told them to give her something to eat. 8:56 Her 1304 parents were astonished, but he ordered them to tell no one 1305 what had happened.
[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
[5:1] 651 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] 652 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 653 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 654 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 655 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 656 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 657 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 658 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 659 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 660 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 661 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 662 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 663 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 665 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 666 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 667 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 668 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 669 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 670 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] 671 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] 672 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] 673 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 674 sn In the Greek text, this term is in an emphatic position.
[5:10] 675 tn Or “business associates.”
[5:10] 676 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 677 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 678 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] 679 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 680 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.
[5:12] 681 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] 682 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 684 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] 685 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 686 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] 687 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] 688 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 689 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 690 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] 691 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 692 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] 693 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 694 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 695 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] 696 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] 697 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] 698 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] 699 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 700 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] 701 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 702 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] 703 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 704 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.
[5:17] 706 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] 707 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] 708 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] 709 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] 710 tc Most
[5:18] 711 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] 712 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] 713 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] 714 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] 715 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 716 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] 717 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 718 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] 719 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] 720 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] 721 tn Grk “in the midst.”
[5:19] 722 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] 723 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 724 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 725 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] 726 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] 727 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] 728 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 729 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] 730 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 731 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 732 tn Grk “this one” (οὗτος, Joutos).
[5:21] 733 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] 734 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] 735 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] 736 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] 737 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] 738 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] 739 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] 740 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] 741 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] 742 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] 743 tn Grk “to your house.”
[5:25] 744 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 745 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] 746 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] 747 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] 748 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 749 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 750 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] 751 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 752 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] 753 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] 754 sn See the note on today in 2:11.
[5:27] 755 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 756 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 757 sn See the note on tax collectors in 3:12.
[5:27] 758 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] 759 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] 760 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 761 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 762 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] 763 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 764 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] 765 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 766 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] 767 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 768 sn See the note on Pharisees in 5:17.
[5:30] 769 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 770 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] 771 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] 772 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 773 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] 774 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 775 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.
[5:33] 776 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 777 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 778 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] 779 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 780 sn See the note on Pharisees in 5:17.
[5:33] 781 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] 782 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] 783 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] 784 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] 785 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] 786 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] 787 tn Grk “then in those days.”
[5:36] 788 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] 789 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 790 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 791 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] 792 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] 793 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] 794 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 795 tc ‡ Although most
[5:39] 796 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).
[6:1] 797 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 798 tn Grk “Now 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.
[6:1] 799 tc Most later
[6:1] 800 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 801 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[6:2] 802 sn See the note on Pharisees in 5:17.
[6:2] 803 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
[6:2] 804 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
[6:3] 805 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 806 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 808 tn Grk “the bread of presentation.”
[6:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).
[6:4] 809 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[6:4] 810 tc Most
[6:4] 811 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
[6:4] sn See 1 Sam 21:1-6.
[6:5] 812 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 813 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:5] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[6:6] 814 tn Grk “Now 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.
[6:6] 815 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 816 sn See the note on synagogues in 4:15.
[6:6] 817 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
[6:6] 818 tn Grk “a man was there and his right hand was withered.”
[6:6] sn Withered means the man’s hand was shrunken and paralyzed.
[6:7] 819 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 820 sn See the note on Pharisees in 5:17.
[6:7] 821 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
[6:7] 822 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 823 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 824 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[6:8] 825 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 826 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 827 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 828 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 829 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 830 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 831 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
[6:10] 832 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 833 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
[6:10] 834 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 835 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 836 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[6:11] 837 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
[6:11] 838 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
[6:12] 839 tn Grk “Now it happened that in.” 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.
[6:12] 840 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 841 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[6:12] 842 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 843 tn This is an objective genitive, so prayer “to God.”
[6:13] 844 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 845 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
[6:14] 846 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 847 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 848 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 849 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
[6:16] 850 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[6:17] 851 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 852 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
[6:17] 853 tn Grk “large crowd.”
[6:17] 854 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
[6:17] 856 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:17] 857 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 858 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 859 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[6:17] map For location see Map1 A1; JP3 F3; JP4 F3.
[6:17] 860 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
[6:18] 861 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 862 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 863 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 864 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
[6:20] 865 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 866 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.
[6:20] 867 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
[6:20] 868 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
[6:20] 869 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
[6:21] 870 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
[6:21] 871 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
[6:21] 872 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 873 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 874 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
[6:22] sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
[6:23] 875 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[6:23] 876 tn Or “forefathers”; Grk “fathers.”
[6:23] 877 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 878 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
[6:24] 879 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
[6:24] 880 tn Grk “your consolation.”
[6:25] 881 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 882 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 1241 2542 al), though found in most (Ì75 A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
[6:25] 883 sn That is, laugh with happiness and joy.
[6:26] 884 tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.
[6:26] 885 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 886 tn Or “forefathers”; Grk “fathers.”
[6:27] 887 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
[6:28] 888 tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
[6:29] 889 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 890 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
[6:29] 892 tn See the note on the word “tunics” in 3:11.
[6:29] 893 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
[6:30] 894 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
[6:30] 895 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 896 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
[6:31] 897 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 898 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
[6:32] 899 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
[6:32] 900 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
[6:32] 901 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.
[6:33] 902 tc ‡ Three key
[6:33] 903 tc Most
[6:33] 904 sn See the note on the word sinners in v. 32.
[6:34] 905 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
[6:34] 906 sn See the note on the word sinners in v. 32.
[6:34] 907 tn Grk “to receive as much again.”
[6:35] 909 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[6:35] 910 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
[6:35] 911 sn That is, “sons of God.”
[6:35] 912 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 913 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
[6:37] 914 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 915 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
[6:37] 916 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
[6:37] 917 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 918 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
[6:38] 919 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 920 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 921 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 he?”).
[6:39] 922 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
[6:40] 924 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
[6:41] 925 tn Here δέ (de) has not been translated.
[6:41] 926 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 927 tn Or “do not notice.”
[6:41] 928 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
[6:43] 929 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
[6:43] 930 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 931 tc Most
[6:44] 932 sn The principle of the passage is that one produces what one is.
[6:44] 933 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
[6:44] 934 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 935 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
[6:44] sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
[6:45] 936 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
[6:45] 937 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
[6:45] 938 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 939 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
[6:45] 940 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 941 tn Here δέ (de) has not been translated.
[6:46] 942 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[6:46] 943 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
[6:47] 944 tn Grk “and does them.”
[6:48] 945 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
[6:48] 946 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
[6:48] 947 tn Here δέ (de) has not been translated.
[6:48] 948 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 949 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 950 tc Most
[6:49] 951 tn Grk “does not do [them].”
[6:49] 952 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
[6:49] 953 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 954 tn Grk “and its crash was great.”
[6:49] sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.
[7:1] 955 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 956 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 957 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[7:1] map For location see Map1 D2; Map2 C3; Map3 B2.
[7:2] 958 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[7:2] 959 tn The word “there” is not in the Greek text, but is implied.
[7:2] 960 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
[7:2] 961 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
[7:3] 962 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 963 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 964 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
[7:3] 965 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
[7:4] 966 tn Here δέ (de) has not been translated.
[7:4] 967 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
[7:4] 969 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 970 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[7:5] 971 tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
[7:5] 972 tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
[7:5] 973 sn See the note on synagogues in 4:15.
[7:6] 974 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
[7:6] 975 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
[7:6] 976 sn See the note on the word centurion in 7:2.
[7:6] 977 tn Or “do not be bothered.”
[7:6] 978 sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
[7:7] 979 tn Or “roof; therefore.”
[7:7] 980 tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.
[7:7] 981 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
[7:7] tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
[7:8] 982 tn Grk “having soldiers under me.”
[7:8] 983 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
[7:8] 984 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[7:9] 985 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
[7:9] 986 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
[7:10] 987 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 988 tc Most
[7:11] 989 tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[7:11] 990 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”
[7:11] 991 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 992 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
[7:12] 993 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[7:12] 994 tn That is, carried out for burial. This was a funeral procession.
[7:12] 995 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
[7:12] 996 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
[7:13] 998 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.
[7:13] 999 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
[7:13] 1000 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 1001 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 1002 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[7:14] 1003 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
[7:14] 1004 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
[7:14] 1005 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 1006 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 1007 tn Or “the deceased.”
[7:15] 1008 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 1009 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 1010 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
[7:16] 1011 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 1012 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
[7:16] 1014 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
[7:17] 1015 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 1016 sn See Luke 4:14 for a similar report.
[7:17] 1017 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 1018 tn Grk “went out.”
[7:17] 1019 tn Grk “through the whole of.”
[7:18] 1020 tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
[7:18] 1021 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
[7:18] 1022 tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[7:19] 1023 tc ‡ Although most
[7:19] 1024 tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
[7:19] 1025 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.
[7:20] 1026 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:20] 1027 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:20] 1028 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
[7:20] 1029 tn This question is repeated word for word from v. 19.
[7:21] 1030 tn Grk “In that hour.”
[7:21] 1031 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 1032 tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:21] 1033 tn Or “and bestowed (sight) on.”
[7:22] 1034 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 1035 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
[7:22] 1036 sn The same verb has been translated “inform” in 7:18.
[7:22] 1037 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
[7:22] 1038 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:24] 1040 tn Here δέ (de) has not been translated.
[7:24] 1041 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 1043 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
[7:25] 1044 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
[7:25] 1045 tn Or “soft”; see L&N 79.100.
[7:25] 1046 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
[7:25] 1047 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[7:26] 1049 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).
[7:27] 1050 tn Grk “before your face” (an idiom).
[7:27] 1051 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
[7:28] 1052 sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
[7:28] 1053 tc The earliest and best
[7:28] 1054 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
[7:28] 1055 sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
[7:29] 1056 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 1057 sn See the note on tax collectors in 3:12.
[7:29] 1058 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
[7:29] 1059 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:30] 1060 sn See the note on Pharisees in 5:17.
[7:30] 1061 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
[7:30] 1063 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.
[7:30] 1064 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 1065 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
[7:31] 1066 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.
[7:32] 1067 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 1068 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[7:32] 1069 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[7:33] 1070 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
[7:33] 1071 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 1072 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
[7:34] 1073 tn Grk “Behold a man.”
[7:34] 1074 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
[7:35] 1075 tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.
[7:35] 1076 tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
[7:36] 1077 sn See the note on Pharisees in 5:17.
[7:36] 1078 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 1079 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 1080 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[7:37] 1081 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[7:37] 1082 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 1083 tn Grk “was reclining at table.”
[7:37] 1084 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[7:37] 1085 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.
[7:37] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[7:38] 1086 tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:38] 1087 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 1088 tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[7:38] 1089 tn Grk “with the hair of her head.”
[7:38] 1090 tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:38] 1091 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 1092 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
[7:39] 1093 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[7:39] 1094 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
[7:39] 1095 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
[7:40] 1096 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 1097 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
[7:40] sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
[7:41] 1099 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 1100 tn The word “him” is not in the Greek text, but is implied.
[7:41] 1101 tn Grk “five hundred denarii.”
[7:41] sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
[7:42] 1102 tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
[7:43] 1103 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 1104 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 1105 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 1106 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 1107 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
[7:45] 1108 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
[7:46] 1109 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
[7:47] 1110 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
[7:47] sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
[7:48] 1111 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 1112 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 1113 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 1114 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 1115 tn Grk “were reclining at table.”
[7:50] 1116 tn Here δέ (de) has not been translated.
[7:50] 1117 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 1118 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
[8:1] 1119 tn Grk “And it happened that some time.” 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.
[8:1] 1120 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
[8:1] 1122 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
[8:1] 1123 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:1] 1124 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 1125 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 1126 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
[8:2] 1127 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
[8:3] 1128 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 1129 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 1130 tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
[8:3] 1131 tc Many
[8:4] 1132 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 1133 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 1134 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 1135 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
[8:5] 1136 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[8:5] 1137 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:6] 1138 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 1139 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 1140 sn That is, crowded out the good plants.
[8:8] 1141 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 1142 tn Grk “when it grew, after it grew.”
[8:8] 1143 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
[8:8] 1144 tn Grk “said these things.”
[8:8] 1145 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
[8:9] 1146 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 1147 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 1148 tn Here δέ (de) has not been translated.
[8:10] 1149 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 1150 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 1151 tn Grk “the mysteries.”
[8:10] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[8:10] 1152 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:10] 1153 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[8:11] 1154 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 1155 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[8:12] 1156 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[8:12] 1157 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
[8:13] 1158 tn Here δέ (de) has not been translated.
[8:13] 1159 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
[8:13] 1160 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 1161 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
[8:13] 1162 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
[8:14] 1163 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 1164 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 1165 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 1166 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
[8:14] 1167 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
[8:15] 1168 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 1169 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 1170 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
[8:15] 1171 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
[8:16] 1172 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 1173 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
[8:16] 1174 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 1175 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:17] 1176 tn Or “disclosed.”
[8:18] 1177 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 1178 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 1179 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
[8:19] 1180 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 1181 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[8:19] 1182 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 1183 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 1184 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 1185 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
[8:21] 1186 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 1187 tn Grk “Now it happened that one.” 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 δέ (de) has not been translated either.
[8:22] 1188 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 1189 sn A boat that held all the disciples would be of significant size.
[8:22] 1190 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 1192 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[8:23] 1193 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
[8:24] 1194 tn Here δέ (de) has not been translated.
[8:24] 1195 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 1196 tn The double vocative shows great emotion.
[8:24] 1197 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 1198 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 1199 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:25] 1200 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 1201 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
[8:25] 1202 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
[8:25] 1203 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:26] 1204 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 1205 tc The textual tradition here is quite complicated. Most
[8:26] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:26] 1206 sn That is, across the Sea of Galilee from Galilee.
[8:27] 1207 tn Here δέ (de) has not been translated.
[8:27] 1208 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 1209 tn Grk “stepped out on land.”
[8:27] 1211 tn Grk “who had demons.”
[8:27] 1212 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 1214 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 1215 tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:28] 1216 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi 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 OT 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 own, 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). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. 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….”
[8:28] 1217 sn On the title Most High see Luke 1:35.
[8:28] 1218 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:29] 1219 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 1220 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
[8:29] 1222 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
[8:29] 1223 tn Or “fetters”; these were chains for the feet.
[8:29] 1224 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 1225 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 1226 sn This is a parenthetical, explanatory comment by the author.
[8:30] 1227 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
[8:30] 1228 tn Here δέ (de) has not been translated.
[8:30] 1229 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
[8:31] 1230 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 1232 tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
[8:32] 1233 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 1234 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 1235 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 1236 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[8:33] 1237 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 1238 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 1239 tn Here δέ (de) has not been translated.
[8:34] 1240 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
[8:35] 1242 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 1243 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:36] 1244 tn Here δέ (de) has not been translated.
[8:36] 1245 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
[8:37] 1246 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 1247 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 1248 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
[8:37] 1249 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 1250 tn Or “to depart from them.”
[8:37] 1251 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
[8:37] 1252 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
[8:37] 1253 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 1254 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 1255 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 1256 tn Grk “your house.”
[8:39] 1258 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
[8:39] 1259 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 1261 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[8:40] 1262 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:40] sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
[8:41] 1263 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:41] 1264 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
[8:41] 1265 sn See the note on synagogues in 4:15.
[8:41] 1266 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[8:41] 1267 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 1268 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 1269 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
[8:43] 1270 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 1271 tn Grk “a flow of blood.”
[8:43] 1272 tc ‡ Most
[8:44] 1273 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 1274 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 1275 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[8:44] 1276 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 1277 tn Grk “the flow of her blood.”
[8:44] sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
[8:45] 1278 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 1280 tc Most
[8:45] 1281 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
[8:46] 1282 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
[8:47] 1283 tn Here δέ (de) has not been translated.
[8:47] 1284 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 1285 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
[8:47] 1286 tn Grk “told for what reason.”
[8:48] 1287 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 1288 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[8:49] 1289 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
[8:50] 1290 tn Grk “answered.”
[8:50] 1291 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
[8:51] 1292 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 1293 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:52] 1294 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 1295 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 1296 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 1297 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 1299 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 1300 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 1301 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 1302 sn In other words, she came back to life; see Acts 20:10.
[8:55] 1303 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:56] 1304 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 1305 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
