Lukas 4:14--9:50
Konteks4:14 Then 1 Jesus, in the power of the Spirit, 2 returned to Galilee, and news about him spread 3 throughout the surrounding countryside. 4 4:15 He 5 began to teach 6 in their synagogues 7 and was praised 8 by all.
4:16 Now 9 Jesus 10 came to Nazareth, 11 where he had been brought up, and went into the synagogue 12 on the Sabbath day, as was his custom. 13 He 14 stood up to read, 15 4:17 and the scroll of the prophet Isaiah was given to him. He 16 unrolled 17 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 18 me to proclaim good news 19 to the poor. 20
He has sent me 21 to proclaim release 22 to the captives
and the regaining of sight 23 to the blind,
to set free 24 those who are oppressed, 25
4:19 to proclaim the year 26 of the Lord’s favor.” 27
4:20 Then 28 he rolled up 29 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 30 him. 4:21 Then 31 he began to tell them, “Today 32 this scripture has been fulfilled even as you heard it being read.” 33 4:22 All 34 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 35 said, “Isn’t this 36 Joseph’s son?” 4:23 Jesus 37 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 38 and say, ‘What we have heard that you did in Capernaum, 39 do here in your hometown too.’” 4:24 And he added, 40 “I tell you the truth, 41 no prophet is acceptable 42 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 43 when the sky 44 was shut up three and a half years, and 45 there was a great famine over all the land. 4:26 Yet 46 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 47 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 48 yet 49 none of them was cleansed except Naaman the Syrian.” 50 4:28 When they heard this, all the people 51 in the synagogue were filled with rage. 4:29 They got up, forced 52 him out of the town, 53 and brought him to the brow of the hill on which their town was built, so that 54 they could throw him down the cliff. 55 4:30 But he passed through the crowd 56 and went on his way. 57
4:31 So 58 he went down to Capernaum, 59 a town 60 in Galilee, and on the Sabbath he began to teach the people. 61 4:32 They 62 were amazed 63 at his teaching, because he spoke 64 with authority. 65
4:33 Now 66 in the synagogue 67 there was a man who had the spirit of an unclean 68 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 69 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 70 of God.” 4:35 But 71 Jesus rebuked him: 72 “Silence! Come out of him!” 73 Then, after the demon threw the man 74 down in their midst, he came out of him without hurting him. 75 4:36 They 76 were all amazed and began to say 77 to one another, “What’s happening here? 78 For with authority and power 79 he commands the unclean spirits, and they come out!” 4:37 So 80 the news 81 about him spread into all areas of the region. 82
4:38 After Jesus left 83 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 84 to help her. 85 4:39 So 86 he stood over her, commanded 87 the fever, and it left her. Immediately 88 she got up and began to serve 89 them.
4:40 As the sun was setting, all those who had any relatives 90 sick with various diseases brought them to Jesus. 91 He placed 92 his hands on every one of them and healed them. 4:41 Demons also came out 93 of many, crying out, 94 “You are the Son of God!” 95 But he rebuked 96 them, and would not allow them to speak, 97 because they knew that he was the Christ. 98
4:42 The next morning 99 Jesus 100 departed and went to a deserted place. Yet 101 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 102 said to them, “I must 103 proclaim the good news of the kingdom 104 of God to the other towns 105 too, for that is what I was sent 106 to do.” 107 4:44 So 108 he continued to preach in the synagogues of Judea. 109
5:1 Now 110 Jesus was standing by the Lake of Gennesaret, 111 and the crowd was pressing around him 112 to hear the word of God. 5:2 He 113 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 114 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 115 Jesus 116 sat down 117 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 118 your nets for a catch.” 5:5 Simon 119 answered, 120 “Master, 121 we worked hard all night and caught nothing! But at your word 122 I will lower 123 the nets.” 5:6 When 124 they had done this, they caught so many fish that their nets started to tear. 125 5:7 So 126 they motioned 127 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. 128 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 129 for I am a sinful man!” 130 5:9 For 131 Peter 132 and all who were with him were astonished 133 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. 134 Then 135 Jesus said to Simon, “Do not be afraid; from now on 136 you will be catching people.” 137 5:11 So 138 when they had brought their boats to shore, they left everything and followed 139 him.
5:12 While 140 Jesus 141 was in one of the towns, 142 a man came 143 to him who was covered with 144 leprosy. 145 When 146 he saw Jesus, he bowed down with his face to the ground 147 and begged him, 148 “Lord, if 149 you are willing, you can make me clean.” 5:13 So 150 he stretched out his hand and touched 151 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 152 he ordered the man 153 to tell no one, 154 but commanded him, 155 “Go 156 and show yourself to a priest, and bring the offering 157 for your cleansing, as Moses commanded, 158 as a testimony to them.” 159 5:15 But the news about him spread even more, 160 and large crowds were gathering together to hear him 161 and to be healed of their illnesses. 5:16 Yet Jesus himself 162 frequently withdrew 163 to the wilderness 164 and prayed.
5:17 Now on 165 one of those days, while he was teaching, there were Pharisees 166 and teachers of the law 167 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 168 and the power of the Lord was with him 169 to heal. 5:18 Just then 170 some men showed up, carrying a paralyzed man 171 on a stretcher. 172 They 173 were trying to bring him in and place him before Jesus. 174 5:19 But 175 since they found 176 no way to carry him in because of the crowd, they went up on the roof 177 and let him down on the stretcher 178 through the roof tiles 179 right 180 in front of Jesus. 181 5:20 When 182 Jesus 183 saw their 184 faith he said, “Friend, 185 your sins are forgiven.” 186 5:21 Then 187 the experts in the law 188 and the Pharisees began to think 189 to themselves, 190 “Who is this man 191 who is uttering blasphemies? 192 Who can forgive sins but God alone?” 5:22 When Jesus perceived 193 their hostile thoughts, 194 he said to them, 195 “Why are you raising objections 196 within yourselves? 5:23 Which is easier, 197 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 198 that the Son of Man 199 has authority on earth to forgive sins” – he said to the paralyzed man 200 – “I tell you, stand up, take your stretcher 201 and go home.” 202 5:25 Immediately 203 he stood up before them, picked 204 up the stretcher 205 he had been lying on, and went home, glorifying 206 God. 5:26 Then 207 astonishment 208 seized them all, and they glorified 209 God. They were filled with awe, 210 saying, “We have seen incredible 211 things 212 today.” 213
5:27 After 214 this, Jesus 215 went out and saw a tax collector 216 named Levi 217 sitting at the tax booth. 218 “Follow me,” 219 he said to him. 5:28 And he got up and followed him, leaving everything 220 behind. 221
5:29 Then 222 Levi gave a great banquet 223 in his house for Jesus, 224 and there was a large crowd of tax collectors and others sitting 225 at the table with them. 5:30 But 226 the Pharisees 227 and their experts in the law 228 complained 229 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 230 5:31 Jesus 231 answered them, “Those who are well don’t need a physician, but those who are sick do. 232 5:32 I have not come 233 to call the righteous, but sinners to repentance.” 234
5:33 Then 235 they said to him, “John’s 236 disciples frequently fast 237 and pray, 238 and so do the disciples of the Pharisees, 239 but yours continue to eat and drink.” 240 5:34 So 241 Jesus said to them, “You cannot make the wedding guests 242 fast while the bridegroom 243 is with them, can you? 244 5:35 But those days are coming, and when the bridegroom is taken from them, 245 at that time 246 they will fast.” 5:36 He also told them a parable: 247 “No one tears a patch from a new garment and sews 248 it on an old garment. If he does, he will have torn 249 the new, and the piece from the new will not match the old. 250 5:37 And no one pours new wine into old wineskins. 251 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. 252 5:39 253 No 254 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 255
6:1 Jesus 256 was going through the grain fields on 257 a Sabbath, 258 and his disciples picked some heads of wheat, 259 rubbed them in their hands, and ate them. 260 6:2 But some of the Pharisees 261 said, “Why are you 262 doing what is against the law 263 on the Sabbath?” 6:3 Jesus 264 answered them, 265 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 266 and ate the sacred bread, 267 which is not lawful 268 for any to eat but the priests alone, and 269 gave it to his companions?” 270 6:5 Then 271 he said to them, “The Son of Man is lord 272 of the Sabbath.”
6:6 On 273 another Sabbath, Jesus 274 entered the synagogue 275 and was teaching. Now 276 a man was there whose right hand was withered. 277 6:7 The experts in the law 278 and the Pharisees 279 watched 280 Jesus 281 closely to see if 282 he would heal on the Sabbath, 283 so that they could find a reason to accuse him. 6:8 But 284 he knew 285 their thoughts, 286 and said to the man who had the withered hand, “Get up and stand here.” 287 So 288 he rose and stood there. 6:9 Then 289 Jesus said to them, “I ask you, 290 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 291 looking around 292 at them all, he said to the man, 293 “Stretch out your hand.” The man 294 did so, and his hand was restored. 295 6:11 But they were filled with mindless rage 296 and began debating with one another what they would do 297 to Jesus.
6:12 Now 298 it was during this time that Jesus 299 went out to the mountain 300 to pray, and he spent all night 301 in prayer to God. 302 6:13 When 303 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 304 6:14 Simon 305 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 306 6:15 Matthew, Thomas, 307 James the son of Alphaeus, Simon who was called the Zealot, 308 6:16 Judas the son of James, and Judas Iscariot, 309 who became a traitor.
6:17 Then 310 he came down with them and stood on a level place. 311 And a large number 312 of his disciples had gathered 313 along with 314 a vast multitude from all over Judea, from 315 Jerusalem, 316 and from the seacoast of Tyre 317 and Sidon. 318 They came to hear him and to be healed 319 of their diseases, 6:18 and those who suffered from 320 unclean 321 spirits were cured. 6:19 The 322 whole crowd was trying to touch him, because power 323 was coming out from him and healing them all.
6:20 Then 324 he looked up 325 at his disciples and said:
“Blessed 326 are you who are poor, 327 for the kingdom of God belongs 328 to you.
6:21 “Blessed are you who hunger 329 now, for you will be satisfied. 330
“Blessed are you who weep now, for you will laugh. 331
6:22 “Blessed are you when people 332 hate you, and when they exclude you and insult you and reject you as evil 333 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 334 your reward is great in heaven. For their ancestors 335 did the same things to the prophets. 336
6:24 “But woe 337 to you who are rich, for you have received 338 your comfort 339 already.
6:25 “Woe to you who are well satisfied with food 340 now, for you will be hungry.
“Woe to you 341 who laugh 342 now, for you will mourn and weep.
6:26 “Woe to you 343 when all people 344 speak well of you, for their ancestors 345 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 346 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 347 you. 6:29 To the person who strikes you on the cheek, 348 offer the other as well, 349 and from the person who takes away your coat, 350 do not withhold your tunic 351 either. 352 6:30 Give to everyone who asks you, 353 and do not ask for your possessions 354 back 355 from the person who takes them away. 6:31 Treat others 356 in the same way that you would want them to treat you. 357
6:32 “If 358 you love those who love you, what credit is that to you? For even sinners 359 love those who love them. 360 6:33 And 361 if you do good to those who do good to you, what credit is that to you? Even 362 sinners 363 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 364 what credit is that to you? Even sinners 365 lend to sinners, so that they may be repaid in full. 366 6:35 But love your enemies, and do good, and lend, expecting nothing back. 367 Then 368 your reward will be great, and you will be sons 369 of the Most High, 370 because he is kind to ungrateful and evil people. 371 6:36 Be merciful, 372 just as your Father is merciful.
6:37 “Do 373 not judge, 374 and you will not be judged; 375 do not condemn, and you will not be condemned; forgive, 376 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 377 will be poured 378 into your lap. For the measure you use will be the measure you receive.” 379
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 380 Won’t they both fall 381 into a pit? 6:40 A disciple 382 is not greater than 383 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 384 do you see the speck 385 in your brother’s eye, but fail to see 386 the beam of wood 387 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 388 no good tree bears bad 389 fruit, nor again 390 does a bad tree bear good fruit, 6:44 for each tree is known 391 by its own fruit. For figs are not gathered 392 from thorns, nor are grapes picked 393 from brambles. 394 6:45 The good person out of the good treasury of his 395 heart 396 produces good, and the evil person out of his evil treasury 397 produces evil, for his mouth speaks 398 from what fills 399 his heart.
6:46 “Why 400 do you call me ‘Lord, Lord,’ 401 and don’t do what I tell you? 402
6:47 “Everyone who comes to me and listens to my words and puts them into practice 403 – I will show you what he is like: 6:48 He is like a man 404 building a house, who dug down deep, 405 and laid the foundation on bedrock. When 406 a flood came, the river 407 burst against that house but 408 could not shake it, because it had been well built. 409 6:49 But the person who hears and does not put my words into practice 410 is like a man who built a house on the ground without a foundation. When 411 the river burst against that house, 412 it collapsed immediately, and was utterly destroyed!” 413
7:1 After Jesus 414 had finished teaching all this to the people, 415 he entered Capernaum. 416 7:2 A centurion 417 there 418 had a slave 419 who was highly regarded, 420 but who was sick and at the point of death. 7:3 When the centurion 421 heard 422 about Jesus, he sent some Jewish elders 423 to him, asking him to come 424 and heal his slave. 7:4 When 425 they came 426 to Jesus, they urged 427 him earnestly, 428 “He is worthy 429 to have you do this for him, 7:5 because he loves our nation, 430 and even 431 built our synagogue.” 432 7:6 So 433 Jesus went with them. When 434 he was not far from the house, the centurion 435 sent friends to say to him, “Lord, do not trouble yourself, 436 for I am not worthy 437 to have you come under my roof. 7:7 That is why 438 I did not presume 439 to come to you. Instead, say the word, and my servant must be healed. 440 7:8 For I too am a man set under authority, with soldiers under me. 441 I say to this one, ‘Go,’ and he goes, 442 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 443 7:9 When Jesus heard this, he was amazed 444 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 445 7:10 So 446 when those who had been sent returned to the house, they found the slave 447 well.
7:11 Soon 448 afterward 449 Jesus 450 went to a town 451 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 452 who had died was being carried out, 453 the only son of his mother (who 454 was a widow 455 ), and a large crowd from the town 456 was with her. 7:13 When 457 the Lord saw her, he had compassion 458 for her and said to her, “Do not weep.” 459 7:14 Then 460 he came up 461 and touched 462 the bier, 463 and those who carried it stood still. He 464 said, “Young man, I say to you, get up!” 7:15 So 465 the dead man 466 sat up and began to speak, and Jesus 467 gave him back 468 to his mother. 7:16 Fear 469 seized them all, and they began to glorify 470 God, saying, “A great prophet 471 has appeared 472 among us!” and “God has come to help 473 his people!” 7:17 This 474 report 475 about Jesus 476 circulated 477 throughout 478 Judea and all the surrounding country.
7:18 John’s 479 disciples informed him about all these things. So 480 John called 481 two of his disciples 7:19 and sent them to Jesus 482 to ask, 483 “Are you the one who is to come, 484 or should we look for another?” 7:20 When 485 the men came to Jesus, 486 they said, “John the Baptist has sent us to you to ask, 487 ‘Are you the one who is to come, or should we look for another?’” 488 7:21 At that very time 489 Jesus 490 cured many people of diseases, sicknesses, 491 and evil spirits, and granted 492 sight to many who were blind. 7:22 So 493 he answered them, 494 “Go tell 495 John what you have seen and heard: 496 The blind see, the lame walk, lepers are cleansed, the 497 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 498 who takes no offense at me.”
7:24 When 499 John’s messengers had gone, Jesus 500 began to speak to the crowds about John: “What did you go out into the wilderness 501 to see? A reed shaken by the wind? 502 7:25 What 503 did you go out to see? A man dressed in fancy 504 clothes? 505 Look, those who wear fancy clothes and live in luxury 506 are in kings’ courts! 507 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 508 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 509 who will prepare your way before you.’ 510 7:28 I tell you, among those born of women no one is greater 511 than John. 512 Yet the one who is least 513 in the kingdom of God 514 is greater than he is.” 7:29 (Now 515 all the people who heard this, even the tax collectors, 516 acknowledged 517 God’s justice, because they had been baptized 518 with John’s baptism. 7:30 However, the Pharisees 519 and the experts in religious law 520 rejected God’s purpose 521 for themselves, because they had not been baptized 522 by John. 523 ) 524
7:31 “To what then should I compare the people 525 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 526
‘We played the flute for you, yet you did not dance; 527
we wailed in mourning, 528 yet you did not weep.’
7:33 For John the Baptist has come 529 eating no bread and drinking no wine, 530 and you say, ‘He has a demon!’ 531 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 532 a glutton and a drunk, a friend of tax collectors and sinners!’ 533 7:35 But wisdom is vindicated 534 by all her children.” 535
7:36 Now one of the Pharisees 536 asked Jesus 537 to have dinner with him, so 538 he went into the Pharisee’s house and took his place at the table. 539 7:37 Then 540 when a woman of that town, who was a sinner, learned that Jesus 541 was dining 542 at the Pharisee’s house, she brought an alabaster jar 543 of perfumed oil. 544 7:38 As 545 she stood 546 behind him at his feet, weeping, she began to wet his feet with her tears. She 547 wiped them with her hair, 548 kissed 549 them, 550 and anointed 551 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 552 he said to himself, “If this man were a prophet, 553 he would know who and what kind of woman 554 this is who is touching him, that she is a sinner.” 7:40 So 555 Jesus answered him, 556 “Simon, I have something to say to you.” He replied, 557 “Say it, Teacher.” 7:41 “A certain creditor 558 had two debtors; one owed him 559 five hundred silver coins, 560 and the other fifty. 7:42 When they could not pay, he canceled 561 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 562 “I suppose the one who had the bigger debt canceled.” 563 Jesus 564 said to him, “You have judged rightly.” 7:44 Then, 565 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, 566 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 567 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 568 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 569 but the one who is forgiven little loves little.” 7:48 Then 570 Jesus 571 said to her, “Your sins are forgiven.” 572 7:49 But 573 those who were at the table 574 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 575 said to the woman, “Your faith 576 has saved you; 577 go in peace.”
8:1 Some time 578 afterward 579 he went on through towns 580 and villages, preaching and proclaiming the good news 581 of the kingdom of God. 582 The 583 twelve were with him, 8:2 and also some women 584 who had been healed of evil spirits and disabilities: 585 Mary 586 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 587 (Herod’s 588 household manager), 589 Susanna, and many others who provided for them 590 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 591 from one town after another, 592 he spoke to them 593 in a parable: 8:5 “A sower went out to sow 594 his seed. 595 And as he sowed, some fell along the path and was trampled on, and the wild birds 596 devoured it. 8:6 Other seed fell on rock, 597 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 598 and they grew up with it and choked 599 it. 8:8 But 600 other seed fell on good soil and grew, 601 and it produced a hundred times as much grain.” 602 As he said this, 603 he called out, “The one who has ears to hear had better listen!” 604
8:9 Then 605 his disciples asked him what this parable meant. 606 8:10 He 607 said, “You have been given 608 the opportunity to know 609 the secrets 610 of the kingdom of God, 611 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 612
8:11 “Now the parable means 613 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 614 comes and takes away the word 615 from their hearts, so that they may not believe 616 and be saved. 8:13 Those 617 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, 618 but 619 in a time of testing 620 fall away. 621 8:14 As for the seed that 622 fell among thorns, these are the ones who hear, but 623 as they go on their way they are choked 624 by the worries and riches and pleasures of life, 625 and their fruit does not mature. 626 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 627 the word, cling to it 628 with an honest and good 629 heart, and bear fruit with steadfast endurance. 630
8:16 “No one lights 631 a lamp 632 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. 633 8:17 For nothing is hidden 634 that will not be revealed, 635 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 636 for whoever has will be given more, but 637 whoever does not have, even what he thinks he has 638 will be taken from him.”
8:19 Now Jesus’ 639 mother and his brothers 640 came to him, but 641 they could not get near him because of the crowd. 8:20 So 642 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 643 to them, “My mother and my brothers are those 644 who hear the word of God and do it.” 645
8:22 One 646 day Jesus 647 got into a boat 648 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 649 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 650 came down on the lake, 651 and the boat 652 started filling up with water, and they were in danger. 8:24 They 653 came 654 and woke him, saying, “Master, Master, 655 we are about to die!” So 656 he got up and rebuked 657 the wind and the raging waves; 658 they died down, and it was calm. 8:25 Then 659 he said to them, “Where is your faith?” 660 But they were afraid and amazed, 661 saying to one another, “Who then is this? He commands even the winds and the water, 662 and they obey him!”
8:26 So 663 they sailed over to the region of the Gerasenes, 664 which is opposite 665 Galilee. 8:27 As 666 Jesus 667 stepped ashore, 668 a certain man from the town 669 met him who was possessed by demons. 670 For a long time this man 671 had worn no clothes and had not lived in a house, but among 672 the tombs. 8:28 When he saw 673 Jesus, he cried out, fell 674 down before him, and shouted with a loud voice, “Leave me alone, 675 Jesus, Son of the Most High 676 God! I beg you, do not torment 677 me!” 8:29 For Jesus 678 had started commanding 679 the evil 680 spirit to come out of the man. (For it had seized him many times, so 681 he would be bound with chains and shackles 682 and kept under guard. But 683 he would break the restraints and be driven by the demon into deserted 684 places.) 685 8:30 Jesus then 686 asked him, “What is your name?” He 687 said, “Legion,” 688 because many demons had entered him. 8:31 And they began to beg 689 him not to order 690 them to depart into the abyss. 691 8:32 Now a large herd of pigs was feeding there on the hillside, 692 and the demonic spirits 693 begged Jesus 694 to let them go into them. He gave them permission. 695 8:33 So 696 the demons came out of the man and went into the pigs, and the herd of pigs 697 rushed down the steep slope into the lake and drowned. 8:34 When 698 the herdsmen saw what had happened, they ran off and spread the news 699 in the town 700 and countryside. 8:35 So 701 the people went out to see what had happened, and they came to Jesus. They 702 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 703 who had seen it told them how the man who had been demon-possessed had been healed. 704 8:37 Then 705 all the people of the Gerasenes 706 and the surrounding region 707 asked Jesus 708 to leave them alone, 709 for they were seized with great fear. 710 So 711 he got into the boat and left. 712 8:38 The man from whom the demons had gone out begged to go 713 with him, but Jesus 714 sent him away, saying, 8:39 “Return to your home, 715 and declare 716 what God has done for you.” 717 So 718 he went away, proclaiming throughout the whole town 719 what Jesus 720 had done for him.
8:40 Now when Jesus returned, 721 the crowd welcomed him, because they were all waiting for him. 8:41 Then 722 a man named Jairus, who was a ruler 723 of the synagogue, 724 came up. Falling 725 at Jesus’ feet, he pleaded 726 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 727
As Jesus was on his way, the crowds pressed 728 around him. 8:43 Now 729 a woman was there who had been suffering from a hemorrhage 730 for twelve years 731 but could not be healed by anyone. 8:44 She 732 came up behind Jesus 733 and touched the edge 734 of his cloak, 735 and at once the bleeding 736 stopped. 8:45 Then 737 Jesus asked, 738 “Who was it who touched me?” When they all denied it, Peter 739 said, “Master, the crowds are surrounding you and pressing 740 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 741 from me.” 8:47 When 742 the woman saw that she could not escape notice, 743 she came trembling and fell down before him. In 744 the presence of all the people, she explained why 745 she had touched him and how she had been immediately healed. 8:48 Then 746 he said to her, “Daughter, your faith has made you well. 747 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 748 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 749 him, “Do not be afraid; just believe, and she will be healed.” 750 8:51 Now when he came to the house, Jesus 751 did not let anyone go in with him except Peter, John, 752 and James, and the child’s father and mother. 8:52 Now they were all 753 wailing and mourning 754 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 755 of him, because they knew 756 that she was dead. 757 8:54 But Jesus 758 gently took her by the hand and said, 759 “Child, get up.” 8:55 Her 760 spirit returned, 761 and she got up immediately. Then 762 he told them to give her something to eat. 8:56 Her 763 parents were astonished, but he ordered them to tell no one 764 what had happened.
9:1 After 765 Jesus 766 called 767 the twelve 768 together, he gave them power and authority over all demons and to cure 769 diseases, 9:2 and he sent 770 them out to proclaim 771 the kingdom of God 772 and to heal the sick. 773 9:3 He 774 said to them, “Take nothing for your 775 journey – no staff, 776 no bag, 777 no bread, no money, and do not take an extra tunic. 778 9:4 Whatever 779 house you enter, stay there 780 until you leave the area. 781 9:5 Wherever 782 they do not receive you, 783 as you leave that town, 784 shake the dust off 785 your feet as a testimony against them.” 9:6 Then 786 they departed and went throughout 787 the villages, proclaiming the good news 788 and healing people everywhere.
9:7 Now Herod 789 the tetrarch 790 heard about everything that was happening, and he was thoroughly perplexed, 791 because some people were saying that John 792 had been raised from the dead, 9:8 while others were saying that Elijah 793 had appeared, and still others that one of the prophets of long ago had risen. 794 9:9 Herod said, “I had John 795 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 796
9:10 When 797 the apostles returned, 798 they told Jesus 799 everything they had done. Then 800 he took them with him and they withdrew privately to a town 801 called Bethsaida. 802 9:11 But when the crowds found out, they followed him. He 803 welcomed them, spoke to them about the kingdom of God, 804 and cured those who needed healing. 805 9:12 Now the day began to draw to a close, 806 so 807 the twelve came and said to Jesus, 808 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 809 and food, because we are in an isolated place.” 810 9:13 But he said to them, “You 811 give them something to eat.” They 812 replied, 813 “We have no more than five loaves and two fish – unless 814 we go 815 and buy food 816 for all these people.” 9:14 (Now about five thousand men 817 were there.) 818 Then 819 he said to his disciples, “Have 820 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 821 and the people 822 all sat down.
9:16 Then 823 he took the five loaves and the two fish, and looking up to heaven he gave thanks 824 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 825 was picked up – twelve baskets of broken pieces.
9:18 Once 826 when Jesus 827 was praying 828 by himself, and his disciples were nearby, he asked them, 829 “Who do the crowds say that I am?” 830 9:19 They 831 answered, 832 “John the Baptist; others say Elijah; 833 and still others that one of the prophets of long ago has risen.” 834 9:20 Then 835 he said to them, “But who do you say that I am?” Peter 836 answered, 837 “The Christ 838 of God.” 9:21 But he forcefully commanded 839 them not to tell this to anyone, 840 9:22 saying, “The Son of Man must suffer 841 many things and be rejected by the elders, 842 chief priests, and experts in the law, 843 and be killed, and on the third day be raised.” 844
9:23 Then 845 he said to them all, 846 “If anyone wants to become my follower, 847 he must deny 848 himself, take up his cross daily, 849 and follow me. 9:24 For whoever wants to save his life will lose it, 850 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 851 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 852 of me and my words, the Son of Man will be ashamed of that person 853 when he comes in his glory and in the glory 854 of the Father and of the holy angels. 9:27 But I tell you most certainly, 855 there are some standing here who will not 856 experience 857 death before they see the kingdom of God.” 858
9:28 Now 859 about eight days 860 after these sayings, Jesus 861 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 862 he was praying, 863 the appearance of his face was transformed, 864 and his clothes became very bright, a brilliant white. 865 9:30 Then 866 two men, Moses and Elijah, 867 began talking with him. 868 9:31 They appeared in glorious splendor and spoke about his departure 869 that he was about to carry out 870 at Jerusalem. 871 9:32 Now Peter and those with him were quite sleepy, 872 but as they became fully awake, 873 they saw his glory and the two men standing with him. 9:33 Then 874 as the men 875 were starting to leave, 876 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 877 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 878 he was saying this, a cloud 879 came 880 and overshadowed 881 them, and they were afraid as they entered the cloud. 9:35 Then 882 a voice came from the cloud, saying, “This is my Son, my Chosen One. 883 Listen to him!” 884 9:36 After 885 the voice had spoken, Jesus was found alone. So 886 they kept silent and told no one 887 at that time 888 anything of what they had seen.
9:37 Now on 889 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 890 a man from the crowd cried out, 891 “Teacher, I beg you to look at 892 my son – he is my only child! 9:39 A 893 spirit seizes him, and he suddenly screams; 894 it throws him into convulsions 895 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 896 him severely. 9:40 I 897 begged 898 your disciples to cast it out, but 899 they could not do so.” 900 9:41 Jesus answered, 901 “You 902 unbelieving 903 and perverse generation! How much longer 904 must I be with you and endure 905 you? 906 Bring your son here.” 9:42 As 907 the boy 908 was approaching, the demon threw him to the ground 909 and shook him with convulsions. 910 But Jesus rebuked 911 the unclean 912 spirit, healed the boy, and gave him back to his father. 9:43 Then 913 they were all astonished at the mighty power 914 of God.
But while the entire crowd 915 was amazed at everything Jesus 916 was doing, he said to his disciples, 9:44 “Take these words to heart, 917 for the Son of Man is going to be betrayed into the hands of men.” 918 9:45 But they did not understand this statement; its meaning 919 had been concealed 920 from them, so that they could not grasp it. Yet 921 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 922 as to which of them might be 923 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 924 he took a child, had him stand by 925 his side, 9:48 and said to them, “Whoever welcomes 926 this child 927 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 928
9:49 John answered, 929 “Master, we saw someone casting out demons in your name, and we tried to stop 930 him because he is not a disciple 931 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
[4:14] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 2 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] 4 tn Grk “all the surrounding region.”
[4:15] 5 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 6 tn The imperfect verb has been translated ingressively.
[4:15] 7 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] 8 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] 9 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 11 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] 12 sn See the note on synagogues in 4:15.
[4:16] 13 tn Grk “according to his custom.”
[4:16] 14 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 15 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] 16 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] 17 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] 18 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 19 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 20 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] 21 tc The majority of
[4:18] 22 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] 23 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] 24 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] 25 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] 26 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] 27 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] 28 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
[4:20] 29 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] 30 tn Or “gazing at,” “staring at.”
[4:21] 31 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:21] 32 sn See the note on today in 2:11.
[4:21] 33 tn Grk “in your hearing.”
[4:22] 34 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 35 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 36 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] 37 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] 38 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] 39 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] 40 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
[4:24] 41 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[4:24] 42 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] 43 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] 44 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] 45 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[4:26] 46 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:26] 47 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] 48 sn On Elisha see 2 Kgs 5:1-14.
[4:27] 49 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:27] 50 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] 51 tn The words “the people” are not in the Greek text but have been supplied.
[4:29] 54 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 55 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] 56 tn Grk “their midst.”
[4:30] 57 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] 58 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] 59 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] 61 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 62 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 63 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 64 tn Grk “because his word was.”
[4:32] 65 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] 66 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] 67 sn See the note on synagogues in 4:15.
[4:33] 68 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] 69 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] 70 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] 71 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 72 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 73 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] 74 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 75 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 76 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 77 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 78 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] 79 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] 80 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 81 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 82 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 83 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] 84 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 85 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] 86 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 87 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] 88 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] 89 tn The imperfect verb has been translated ingressively.
[4:40] 90 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] 91 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 92 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 93 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 94 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 95 tc Most
[4:41] 96 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] 97 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] 98 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] 99 tn Grk “When it became day.”
[4:42] 100 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 101 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 102 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 103 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 104 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] 106 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 107 tn Grk “because for this purpose I was sent.”
[4:44] 108 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 109 tc Most
[5:1] 110 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] 111 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 112 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 113 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 114 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 115 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 116 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 117 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 118 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 119 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 120 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 121 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 122 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 124 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 125 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 126 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 127 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 128 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 129 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] 130 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] 131 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] 132 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 133 sn In the Greek text, this term is in an emphatic position.
[5:10] 134 tn Or “business associates.”
[5:10] 135 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 136 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 137 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] 138 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 139 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] 140 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] 141 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 143 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] 144 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 145 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] 146 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] 147 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 148 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 149 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] 150 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 151 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] 152 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 153 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 154 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] 155 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] 156 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] 157 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] 158 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 159 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] 160 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 161 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] 162 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 163 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] 165 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] 166 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] 167 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] 168 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] 169 tc Most
[5:18] 170 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] 171 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] 172 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] 173 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] 174 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 175 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] 176 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 177 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] 178 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] 179 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] 180 tn Grk “in the midst.”
[5:19] 181 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] 182 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 183 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 184 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] 185 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] 186 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] 187 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 188 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] 189 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 190 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 191 tn Grk “this one” (οὗτος, Joutos).
[5:21] 192 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] 193 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] 194 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] 195 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] 196 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] 197 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] 198 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] 199 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] 200 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] 201 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] 202 tn Grk “to your house.”
[5:25] 203 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 204 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] 205 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] 206 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] 207 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 208 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 209 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] 210 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 211 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] 212 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] 213 sn See the note on today in 2:11.
[5:27] 214 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 215 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 216 sn See the note on tax collectors in 3:12.
[5:27] 217 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] 218 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] 219 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 220 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 221 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] 222 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 223 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] 224 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 225 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] 226 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 227 sn See the note on Pharisees in 5:17.
[5:30] 228 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 229 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] 230 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] 231 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 232 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] 233 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 234 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] 235 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 236 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 237 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] 238 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 239 sn See the note on Pharisees in 5:17.
[5:33] 240 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] 241 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] 242 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] 243 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] 244 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] 245 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] 246 tn Grk “then in those days.”
[5:36] 247 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] 248 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 249 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 250 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] 251 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] 252 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] 253 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 254 tc ‡ Although most
[5:39] 255 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] 256 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 257 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] 258 tc Most later
[6:1] 259 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] 260 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] 261 sn See the note on Pharisees in 5:17.
[6:2] 262 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] 263 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] 264 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 265 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 267 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] 268 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] 269 tc Most
[6:4] 270 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] 271 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 272 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] 273 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] 274 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 275 sn See the note on synagogues in 4:15.
[6:6] 276 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] 277 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] 278 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 279 sn See the note on Pharisees in 5:17.
[6:7] 280 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] 281 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 282 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 283 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] 284 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 285 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 286 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 287 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 288 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 289 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 290 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] 291 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 292 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] 293 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 294 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 295 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] 296 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] 297 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] 298 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] 299 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 300 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] 301 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 302 tn This is an objective genitive, so prayer “to God.”
[6:13] 303 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 304 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] 305 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] 306 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 307 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 308 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] 309 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] 310 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 311 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] 312 tn Grk “large crowd.”
[6:17] 313 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] 315 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] 316 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 317 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 318 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] 319 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] 320 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 321 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 322 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 323 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] 324 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 325 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] 326 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] 327 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] 328 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] 329 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] 330 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] 331 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 332 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 333 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] 334 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] 335 tn Or “forefathers”; Grk “fathers.”
[6:23] 336 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 337 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] 338 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] 339 tn Grk “your consolation.”
[6:25] 340 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 341 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] 342 sn That is, laugh with happiness and joy.
[6:26] 343 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] 344 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 345 tn Or “forefathers”; Grk “fathers.”
[6:27] 346 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] 347 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] 348 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 349 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] 351 tn See the note on the word “tunics” in 3:11.
[6:29] 352 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] 353 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] 354 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 355 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] 356 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 357 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] 358 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] 359 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] 360 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] 361 tc ‡ Three key
[6:33] 362 tc Most
[6:33] 363 sn See the note on the word sinners in v. 32.
[6:34] 364 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] 365 sn See the note on the word sinners in v. 32.
[6:34] 366 tn Grk “to receive as much again.”
[6:35] 368 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] 369 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] 370 sn That is, “sons of God.”
[6:35] 371 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 372 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] 373 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 374 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] 375 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] 376 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 377 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] 378 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 379 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 380 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] 381 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] 383 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] 384 tn Here δέ (de) has not been translated.
[6:41] 385 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 386 tn Or “do not notice.”
[6:41] 387 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] 388 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] 389 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 390 tc Most
[6:44] 391 sn The principle of the passage is that one produces what one is.
[6:44] 392 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] 393 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 394 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] 395 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] 396 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] 397 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 398 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] 399 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 400 tn Here δέ (de) has not been translated.
[6:46] 401 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] 402 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] 403 tn Grk “and does them.”
[6:48] 404 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] 405 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] 406 tn Here δέ (de) has not been translated.
[6:48] 407 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 408 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 409 tc Most
[6:49] 410 tn Grk “does not do [them].”
[6:49] 411 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] 412 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 413 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] 414 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 415 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 416 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] 417 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] 418 tn The word “there” is not in the Greek text, but is implied.
[7:2] 419 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] 420 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] 421 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 422 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 423 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] 424 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] 425 tn Here δέ (de) has not been translated.
[7:4] 426 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] 428 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 429 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[7:5] 430 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] 431 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] 432 sn See the note on synagogues in 4:15.
[7:6] 433 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
[7:6] 434 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
[7:6] 435 sn See the note on the word centurion in 7:2.
[7:6] 436 tn Or “do not be bothered.”
[7:6] 437 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] 438 tn Or “roof; therefore.”
[7:7] 439 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] 440 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] 441 tn Grk “having soldiers under me.”
[7:8] 442 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] 443 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] 444 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] 445 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] 446 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 447 tc Most
[7:11] 448 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] 449 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] 450 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 451 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] 452 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] 453 tn That is, carried out for burial. This was a funeral procession.
[7:12] 454 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] 455 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] 457 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] 458 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] 459 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 460 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 461 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] 462 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] 463 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] 464 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 465 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 466 tn Or “the deceased.”
[7:15] 467 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 468 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 469 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] 470 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 471 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] 473 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] 474 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 475 sn See Luke 4:14 for a similar report.
[7:17] 476 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 478 tn Grk “through the whole of.”
[7:18] 479 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] 480 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] 481 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] 482 tc ‡ Although most
[7:19] 483 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] 484 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] 485 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:20] 486 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:20] 487 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] 488 tn This question is repeated word for word from v. 19.
[7:21] 489 tn Grk “In that hour.”
[7:21] 490 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 491 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] 492 tn Or “and bestowed (sight) on.”
[7:22] 493 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 494 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] 495 sn The same verb has been translated “inform” in 7:18.
[7:22] 496 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] 497 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] 499 tn Here δέ (de) has not been translated.
[7:24] 500 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 502 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] 503 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] 504 tn Or “soft”; see L&N 79.100.
[7:25] 505 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] 506 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[7:26] 508 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] 509 tn Grk “before your face” (an idiom).
[7:27] 510 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] 511 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] 512 tc The earliest and best
[7:28] 513 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] 514 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] 515 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 516 sn See the note on tax collectors in 3:12.
[7:29] 517 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] 518 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:30] 519 sn See the note on Pharisees in 5:17.
[7:30] 520 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] 522 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] 523 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 524 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
[7:31] 525 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] 526 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 527 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] 528 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] 529 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] 530 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 531 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] 532 tn Grk “Behold a man.”
[7:34] 533 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] 534 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] 535 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] 536 sn See the note on Pharisees in 5:17.
[7:36] 537 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 538 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 539 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] 540 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] 541 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 542 tn Grk “was reclining at table.”
[7:37] 543 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] 544 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] 545 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] 546 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 547 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] 548 tn Grk “with the hair of her head.”
[7:38] 549 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] 550 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 551 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] 552 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] 553 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] 554 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] 555 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 556 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] 558 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 559 tn The word “him” is not in the Greek text, but is implied.
[7:41] 560 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] 561 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] 562 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 563 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 564 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 565 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 566 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] 567 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] 568 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] 569 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] 570 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 571 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 572 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 573 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 574 tn Grk “were reclining at table.”
[7:50] 575 tn Here δέ (de) has not been translated.
[7:50] 576 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 577 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] 578 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] 579 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] 581 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] 582 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] 583 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 584 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 585 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] 586 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] 587 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 588 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 589 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] 590 tc Many
[8:4] 591 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 592 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 593 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 594 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] 595 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] 596 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] 597 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 598 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 599 sn That is, crowded out the good plants.
[8:8] 600 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 601 tn Grk “when it grew, after it grew.”
[8:8] 602 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] 603 tn Grk “said these things.”
[8:8] 604 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] 605 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 606 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 607 tn Here δέ (de) has not been translated.
[8:10] 608 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] 609 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] 610 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] 611 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] 612 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] 613 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 614 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] 615 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] 616 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] 617 tn Here δέ (de) has not been translated.
[8:13] 618 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] 619 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 620 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] 621 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] 622 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 623 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 624 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 625 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] 626 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] 627 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 628 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 629 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] 630 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] 631 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 632 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] 633 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 634 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.
[8:18] 636 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 637 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 638 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] 639 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 640 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] 641 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 642 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 643 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 644 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] 645 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 646 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] 647 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 648 sn A boat that held all the disciples would be of significant size.
[8:22] 649 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] 651 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] 652 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] 653 tn Here δέ (de) has not been translated.
[8:24] 654 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 655 tn The double vocative shows great emotion.
[8:24] 656 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 657 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 658 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] 659 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 660 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] 661 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] 662 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] 663 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 664 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] 665 sn That is, across the Sea of Galilee from Galilee.
[8:27] 666 tn Here δέ (de) has not been translated.
[8:27] 667 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 668 tn Grk “stepped out on land.”
[8:27] 670 tn Grk “who had demons.”
[8:27] 671 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 673 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 674 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] 675 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] 676 sn On the title Most High see Luke 1:35.
[8:28] 677 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] 678 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 679 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] 681 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] 682 tn Or “fetters”; these were chains for the feet.
[8:29] 683 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 684 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 685 sn This is a parenthetical, explanatory comment by the author.
[8:30] 686 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] 687 tn Here δέ (de) has not been translated.
[8:30] 688 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] 689 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 691 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] 692 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 693 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 694 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 695 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] 696 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 697 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 698 tn Here δέ (de) has not been translated.
[8:34] 699 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] 701 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 702 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] 703 tn Here δέ (de) has not been translated.
[8:36] 704 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] 705 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 706 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 707 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] 708 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 709 tn Or “to depart from them.”
[8:37] 710 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] 711 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] 712 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 713 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 714 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 715 tn Grk “your house.”
[8:39] 717 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] 718 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 720 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] 721 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] 722 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] 723 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] 724 sn See the note on synagogues in 4:15.
[8:41] 725 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] 726 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 727 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 728 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] 729 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 730 tn Grk “a flow of blood.”
[8:43] 731 tc ‡ Most
[8:44] 732 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 733 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 734 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] 735 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 736 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] 737 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 739 tc Most
[8:45] 740 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] 741 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] 742 tn Here δέ (de) has not been translated.
[8:47] 743 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 744 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] 745 tn Grk “told for what reason.”
[8:48] 746 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 747 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] 748 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] 750 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] 751 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 752 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] 753 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 754 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 755 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 756 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 758 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 759 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 760 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 761 sn In other words, she came back to life; see Acts 20:10.
[8:55] 762 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] 763 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 764 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
[9:1] 765 tn Here δέ (de) has not been translated.
[9:1] 766 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 767 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 768 tc Some
[9:1] 769 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 770 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 772 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.
[9:2] 773 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 774 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 775 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 776 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[9:3] 777 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 778 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 779 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 780 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 781 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 782 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 783 tn Grk “all those who do not receive you.”
[9:5] 785 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:6] 786 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 787 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 788 tn Or “preaching the gospel.”
[9:6] sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.
[9:7] 789 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 790 sn See the note on tetrarch in 3:1.
[9:7] 791 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 792 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 793 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:8] 794 sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.
[9:9] 795 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
[9:9] 796 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
[9:10] 797 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 798 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 799 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 800 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 801 tc There is a seeming myriad of variants for this text. Many
[9:10] tn Or “city.”
[9:10] 802 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
[9:11] 803 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 804 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.
[9:11] 805 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
[9:12] 806 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 807 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 808 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 809 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 810 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 811 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 812 tn Here δέ (de) has not been translated.
[9:13] 814 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 815 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 816 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
[9:14] 817 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
[9:14] 818 sn This is a parenthetical note by the author.
[9:14] 819 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 820 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
[9:15] 821 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
[9:15] 822 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 823 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 824 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
[9:17] 825 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 826 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.
[9:18] 827 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 828 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
[9:18] 829 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 830 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
[9:19] 831 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 832 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 833 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:19] 834 sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.
[9:20] 835 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 836 tn Here δέ (de) has not been translated.
[9:20] 837 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 838 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:20] sn See the note on Christ in 2:11.
[9:21] 839 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
[9:21] 840 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
[9:22] 841 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 842 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 843 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 844 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[9:23] 845 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 846 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
[9:23] 847 tn Grk “to come after me.”
[9:23] 848 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[9:23] 849 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[9:24] 850 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[9:25] 851 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 852 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:26] 853 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
[9:26] 854 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
[9:27] 855 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 856 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 857 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:27] 858 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
[9:28] 859 tn Grk “Now it happened that about.” 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.
[9:28] 860 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
[9:28] 861 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 862 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 863 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 864 tn Or “the appearance of his face became different.”
[9:29] sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:29] 865 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
[9:30] 866 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).
[9:30] 867 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:30] 868 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
[9:31] 869 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
[9:31] 870 tn Or “accomplish,” “bring to completion.”
[9:31] 871 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 872 tn Grk “weighed down with sleep” (an idiom).
[9:32] 873 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 874 tn Grk “And it happened that as.” 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 been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 875 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 876 tn Grk “to leave from him.”
[9:33] 877 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:33] sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
[9:34] 878 tn Here δέ (de) has not been translated.
[9:34] 879 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:34] 881 tn Or “surrounded.”
[9:35] 882 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 883 tc Most
[9:35] tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.
[9:35] sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
[9:35] 884 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:36] 885 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 886 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 887 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
[9:36] 888 tn Grk “in those days.”
[9:37] 889 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.
[9:38] 890 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).
[9:38] 891 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 892 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 893 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).
[9:39] 894 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 895 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 896 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
[9:40] 897 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
[9:40] 898 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 899 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 900 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 901 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 902 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:41] 905 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 906 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 907 tn Here δέ (de) has not been translated.
[9:42] 908 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 909 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 910 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
[9:42] 911 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 912 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 913 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 914 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
[9:43] 915 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 916 tc Most
[9:43] tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
[9:44] 917 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
[9:44] 918 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:45] 919 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 920 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
[9:45] 921 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:46] 922 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 923 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 924 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 925 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 926 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 927 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:48] 928 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
[9:49] 929 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
[9:49] 930 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 931 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
