Lukas 1:5--4:13
Konteks1:5 During the reign 1 of Herod 2 king of Judea, there lived a priest named Zechariah who belonged to 3 the priestly division of Abijah, 4 and he had a wife named Elizabeth, 5 who was a descendant of Aaron. 6 1:6 They 7 were both righteous in the sight of God, following 8 all the commandments and ordinances of the Lord blamelessly. 9 1:7 But they did not have a child, because Elizabeth was barren, 10 and they were both very old. 11
1:8 Now 12 while Zechariah 13 was serving as priest before God when his division was on duty, 14 1:9 he was chosen by lot, according to the custom of the priesthood, 15 to enter 16 the holy place 17 of the Lord and burn incense. 1:10 Now 18 the whole crowd 19 of people were praying outside at the hour of the incense offering. 20 1:11 An 21 angel of the Lord, 22 standing on the right side of the altar of incense, appeared 23 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 24 was seized with fear. 25 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 26 and your wife Elizabeth will bear you a son; you 27 will name him John. 28 1:14 Joy and gladness will come 29 to you, and many will rejoice at 30 his birth, 31 1:15 for he will be great in the sight of 32 the Lord. He 33 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 34 1:16 He 35 will turn 36 many of the people 37 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 38 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 39 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 40 said to the angel, “How can I be sure of this? 41 For I am an old man, and my wife is old as well.” 42 1:19 The 43 angel answered him, “I am Gabriel, who stands 44 in the presence of God, and I was sent to speak to you and to bring 45 you this good news. 1:20 And now, 46 because you did not believe my words, which will be fulfilled in their time, 47 you will be silent, unable to speak, 48 until the day these things take place.”
1:21 Now 49 the people were waiting for Zechariah, and they began to wonder 50 why he was delayed in the holy place. 51 1:22 When 52 he came out, he was not able to speak to them. They 53 realized that he had seen a vision 54 in the holy place, 55 because 56 he was making signs to them and remained unable to speak. 57 1:23 When his time of service was over, 58 he went to his home.
1:24 After some time 59 his wife Elizabeth became pregnant, 60 and for five months she kept herself in seclusion. 61 She said, 62 1:25 “This is what 63 the Lord has done for me at the time 64 when he has been gracious to me, 65 to take away my disgrace 66 among people.” 67
1:26 In the sixth month of Elizabeth’s pregnancy, 68 the angel Gabriel 69 was sent by 70 God to a town of Galilee called Nazareth, 71 1:27 to a virgin engaged 72 to a man whose name was Joseph, a descendant of David, 73 and the virgin’s name was Mary. 1:28 The 74 angel 75 came 76 to her and said, “Greetings, favored one, 77 the Lord is with you!” 78 1:29 But 79 she was greatly troubled 80 by his words and began to wonder about the meaning of this greeting. 81 1:30 So 82 the angel said to her, “Do not be afraid, 83 Mary, for you have found favor 84 with God! 1:31 Listen: 85 You will become pregnant 86 and give birth to 87 a son, and you will name him 88 Jesus. 89 1:32 He 90 will be great, 91 and will be called the Son of the Most High, 92 and the Lord God will give him the throne of his father 93 David. 1:33 He 94 will reign over the house of Jacob 95 forever, and his kingdom will never end.” 1:34 Mary 96 said to the angel, “How will this be, since I have not had sexual relations with 97 a man?” 1:35 The angel replied, 98 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 99 you. Therefore the child 100 to be born 101 will be holy; 102 he will be called the Son of God.
1:36 “And look, 103 your relative 104 Elizabeth has also become pregnant with 105 a son in her old age – although she was called barren, she is now in her sixth month! 106 1:37 For nothing 107 will be impossible with God.” 1:38 So 108 Mary said, “Yes, 109 I am a servant 110 of the Lord; let this happen to me 111 according to your word.” 112 Then 113 the angel departed from her.
1:39 In those days 114 Mary got up and went hurriedly into the hill country, to a town of Judah, 115 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 116 Elizabeth heard Mary’s greeting, the baby leaped 117 in her 118 womb, and Elizabeth was filled with the Holy Spirit. 119 1:42 She 120 exclaimed with a loud voice, 121 “Blessed are you among women, 122 and blessed is the child 123 in your womb! 1:43 And who am I 124 that the mother of my Lord should come and visit me? 1:44 For the instant 125 the sound of your greeting reached my ears, 126 the baby in my womb leaped for joy. 127 1:45 And blessed 128 is she who believed that 129 what was spoken to her by 130 the Lord would be fulfilled.” 131
“My soul exalts 134 the Lord, 135
1:47 and my spirit has begun to rejoice 136 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 137
For 138 from now on 139 all generations will call me blessed, 140
1:49 because he who is mighty 141 has done great things for me, and holy is his name;
1:50 from 142 generation to generation he is merciful 143 to those who fear 144 him.
1:51 He has demonstrated power 145 with his arm; he has scattered those whose pride wells up from the sheer arrogance 146 of their hearts.
1:52 He has brought down the mighty 147 from their thrones, and has lifted up those of lowly position; 148
1:53 he has filled the hungry with good things, 149 and has sent the rich away empty. 150
1:54 He has helped his servant Israel, remembering 151 his mercy, 152
1:55 as he promised 153 to our ancestors, 154 to Abraham and to his descendants 155 forever.”
1:56 So 156 Mary stayed with Elizabeth 157 about three months 158 and then returned to her home.
1:57 Now the time came 159 for Elizabeth to have her baby, 160 and she gave birth to a son. 1:58 Her 161 neighbors and relatives heard that the Lord had shown 162 great mercy to her, and they rejoiced 163 with her.
1:59 On 164 the eighth day 165 they came to circumcise the child, and they wanted to name 166 him Zechariah after his father. 1:60 But 167 his mother replied, 168 “No! He must be named 169 John.” 170 1:61 They 171 said to her, “But 172 none of your relatives bears this name.” 173 1:62 So 174 they made signs to the baby’s 175 father, 176 inquiring what he wanted to name his son. 177 1:63 He 178 asked for a writing tablet 179 and wrote, 180 “His name is John.” And they were all amazed. 181 1:64 Immediately 182 Zechariah’s 183 mouth was opened and his tongue 184 released, 185 and he spoke, blessing God. 1:65 All 186 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 187 who heard these things 188 kept them in their hearts, 189 saying, “What then will this child be?” 190 For the Lord’s hand 191 was indeed with him.
1:67 Then 192 his father Zechariah was filled with the Holy Spirit and prophesied, 193
1:68 “Blessed 194 be the Lord God of Israel,
because he has come to help 195 and has redeemed 196 his people.
1:69 For 197 he has raised up 198 a horn of salvation 199 for us in the house of his servant David, 200
1:70 as he spoke through the mouth of his holy prophets from long ago, 201
1:71 that we should be saved 202 from our enemies, 203
and from the hand of all who hate us.
1:72 He has done this 204 to show mercy 205 to our ancestors, 206
and to remember his holy covenant 207 –
1:73 the oath 208 that he swore to our ancestor 209 Abraham.
This oath grants 210
1:74 that we, being rescued from the hand of our 211 enemies,
may serve him without fear, 212
1:75 in holiness and righteousness 213 before him for as long as we live. 214
1:76 And you, child, 215 will be called the prophet 216 of the Most High. 217
For you will go before 218 the Lord to prepare his ways, 219
1:77 to give his people knowledge of salvation 220 through the forgiveness 221 of their sins.
1:78 Because of 222 our God’s tender mercy 223
the dawn 224 will break 225 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 226
to guide our feet into the way 227 of peace.”
1:80 And the child kept growing 228 and becoming strong 229 in spirit, and he was in the wilderness 230 until the day he was revealed 231 to Israel.
2:1 Now 232 in those days a decree 233 went out from Caesar 234 Augustus 235 to register 236 all the empire 237 for taxes. 2:2 This was the first registration, taken when Quirinius was governor 238 of Syria. 2:3 Everyone 239 went to his own town 240 to be registered. 2:4 So 241 Joseph also went up from the town of Nazareth 242 in Galilee to Judea, to the city 243 of David called Bethlehem, 244 because he was of the house 245 and family line 246 of David. 2:5 He went 247 to be registered with Mary, who was promised in marriage to him, 248 and who was expecting a child. 2:6 While 249 they were there, the time came for her to deliver her child. 250 2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 251 and laid him in a manger, 252 because there was no place for them in the inn. 253
2:8 Now 254 there were shepherds 255 nearby 256 living out in the field, keeping guard 257 over their flock at night. 2:9 An 258 angel of the Lord 259 appeared to 260 them, and the glory of the Lord shone around them, and they were absolutely terrified. 261 2:10 But the angel said to them, “Do not be afraid! Listen carefully, 262 for I proclaim to you good news 263 that brings great joy to all the people: 2:11 Today 264 your Savior is born in the city 265 of David. 266 He is Christ 267 the Lord. 2:12 This 268 will be a sign 269 for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 270 2:13 Suddenly 271 a vast, heavenly army 272 appeared with the angel, praising God and saying,
2:14 “Glory 273 to God in the highest,
and on earth peace among people 274 with whom he is pleased!” 275
2:15 When 276 the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 277 and see this thing that has taken place, that the Lord 278 has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 279 2:17 When 280 they saw him, 281 they related what they had been told 282 about this child, 2:18 and all who heard it were astonished 283 at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 284 2:20 So 285 the shepherds returned, glorifying and praising 286 God for all they had heard and seen; everything was just as they had been told. 287
2:21 At 288 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 289 before he was conceived in the womb.
2:22 Now 290 when the time came for their 291 purification according to the law of Moses, Joseph and Mary 292 brought Jesus 293 up to Jerusalem 294 to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 295 will be set apart to the Lord” 296 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 297 or two young pigeons. 298
2:25 Now 299 there was a man in Jerusalem 300 named Simeon who was righteous 301 and devout, looking for the restoration 302 of Israel, and the Holy Spirit 303 was upon him. 2:26 It 304 had been revealed 305 to him by the Holy Spirit that he would not die 306 before 307 he had seen the Lord’s Christ. 308 2:27 So 309 Simeon, 310 directed by the Spirit, 311 came into the temple courts, 312 and when the parents brought in the child Jesus to do for him what was customary according to the law, 313 2:28 Simeon 314 took him in his arms and blessed God, saying, 315
2:29 “Now, according to your word, 316 Sovereign Lord, 317 permit 318 your servant 319 to depart 320 in peace.
2:30 For my eyes have seen your salvation 321
2:31 that you have prepared in the presence of all peoples: 322
for revelation to the Gentiles,
and for glory 324 to your people Israel.”
2:33 So 325 the child’s 326 father 327 and mother were amazed 328 at what was said about him. 2:34 Then 329 Simeon blessed them and said to his mother Mary, “Listen carefully: 330 This child 331 is destined to be the cause of the falling and rising 332 of many in Israel and to be a sign that will be rejected. 333 2:35 Indeed, as a result of him the thoughts 334 of many hearts will be revealed 335 – and a sword 336 will pierce your own soul as well!” 337
2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 338 having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. 339 She never left the temple, worshiping with fasting and prayer night and day. 340 2:38 At that moment, 341 she came up to them 342 and began to give thanks to God and to speak 343 about the child 344 to all who were waiting for the redemption of Jerusalem. 345
2:39 So 346 when Joseph and Mary 347 had performed 348 everything according to the law of the Lord, 349 they returned to Galilee, to their own town 350 of Nazareth. 351 2:40 And the child grew and became strong, 352 filled with wisdom, 353 and the favor 354 of God 355 was upon him.
2:41 Now 356 Jesus’ 357 parents went to Jerusalem 358 every 359 year for the feast of the Passover. 360 2:42 When 361 he was twelve years old, 362 they went up 363 according to custom. 2:43 But 364 when the feast was over, 365 as they were returning home, 366 the boy Jesus stayed behind in Jerusalem. His 367 parents 368 did not know it, 2:44 but (because they assumed that he was in their group of travelers) 369 they went a day’s journey. Then 370 they began to look for him among their relatives and acquaintances. 371 2:45 When 372 they did not find him, they returned to Jerusalem 373 to look for him. 2:46 After 374 three days 375 they found him in the temple courts, 376 sitting among the teachers, 377 listening to them and asking them questions. 2:47 And all who heard Jesus 378 were astonished 379 at his understanding and his answers. 2:48 When 380 his parents 381 saw him, they were overwhelmed. His 382 mother said to him, “Child, 383 why have you treated 384 us like this? Look, your father and I have been looking for you anxiously.” 385 2:49 But 386 he replied, 387 “Why were you looking for me? 388 Didn’t you know that I must be in my Father’s house?” 389 2:50 Yet 390 his parents 391 did not understand 392 the remark 393 he made 394 to them. 2:51 Then 395 he went down with them and came to Nazareth, 396 and was obedient 397 to them. But 398 his mother kept all these things 399 in her heart. 400
2:52 And Jesus increased 401 in wisdom and in stature, and in favor with God and with people.
3:1 In the fifteenth year of the reign of Tiberius Caesar, 402 when Pontius Pilate 403 was governor of Judea, and Herod 404 was tetrarch 405 of Galilee, and his brother Philip 406 was tetrarch of the region of Iturea and Trachonitis, and Lysanias 407 was tetrarch of Abilene, 3:2 during the high priesthood 408 of Annas and Caiaphas, the word 409 of God came to John the son of Zechariah in the wilderness. 410 3:3 He 411 went into all the region around the Jordan River, 412 preaching a baptism of repentance for the forgiveness of sins. 413
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 414 of one shouting in the wilderness: 415
‘Prepare the way for the Lord,
make 416 his paths straight.
3:5 Every valley will be filled, 417
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
3:6 and all humanity 418 will see the salvation of God.’” 419
3:7 So John 420 said to the crowds 421 that came out to be baptized by him, “You offspring of vipers! 422 Who warned you to flee 423 from the coming wrath? 3:8 Therefore produce 424 fruit 425 that proves your repentance, and don’t begin to say 426 to yourselves, ‘We have Abraham as our father.’ 427 For I tell you that God can raise up children for Abraham from these stones! 428 3:9 Even now the ax is laid at the root of the trees, 429 and every tree that does not produce good fruit will be 430 cut down and thrown into the fire.”
3:10 So 431 the crowds were asking 432 him, “What then should we do?” 3:11 John 433 answered them, 434 “The person who has two tunics 435 must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 436 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 437 than you are required to.” 438 3:14 Then some soldiers 439 also asked him, “And as for us – what should we do?” 440 He told them, “Take money from no one by violence 441 or by false accusation, 442 and be content with your pay.”
3:15 While the people were filled with anticipation 443 and they all wondered 444 whether perhaps John 445 could be the Christ, 446 3:16 John answered them all, 447 “I baptize you with water, 448 but one more powerful than I am is coming – I am not worthy 449 to untie the strap 450 of his sandals. He will baptize you with the Holy Spirit and fire. 451 3:17 His winnowing fork 452 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 453 but the chaff he will burn up with inextinguishable fire.” 454
3:18 And in this way, 455 with many other exhortations, John 456 proclaimed good news to the people. 3:19 But when John rebuked Herod 457 the tetrarch 458 because of Herodias, his brother’s wife, 459 and because of all the evil deeds 460 that he had done, 3:20 Herod added this to them all: He locked up John in prison.
3:21 Now when 461 all the people were baptized, Jesus also was baptized. And while he was praying, 462 the heavens 463 opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. 464 And a voice came from heaven, “You are my one dear Son; 465 in you I take great delight.” 466
3:23 So 467 Jesus, when he began his ministry, 468 was about thirty years old. He was 469 the son (as was supposed) 470 of Joseph, the son 471 of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, 472 the son of Shealtiel, 473 the son of Neri, 474 3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, 475 the son of David, 476 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 477 the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, 478 the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, 479 the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, 480 the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, 481 the son of Kenan, 482 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. 483
4:1 Then 484 Jesus, full of the Holy Spirit, returned from the Jordan River 485 and was led by the Spirit 486 in 487 the wilderness, 488 4:2 where for forty days he endured temptations 489 from the devil. He 490 ate nothing 491 during those days, and when they were completed, 492 he was famished. 4:3 The devil said to him, “If 493 you are the Son of God, command this stone to become bread.” 494 4:4 Jesus answered him, “It is written, ‘Man 495 does not live by bread alone.’” 496
4:5 Then 497 the devil 498 led him up 499 to a high place 500 and showed him in a flash all the kingdoms of the world. 4:6 And he 501 said to him, “To you 502 I will grant this whole realm 503 – and the glory that goes along with it, 504 for it has been relinquished 505 to me, and I can give it to anyone I wish. 4:7 So then, if 506 you will worship 507 me, all this will be 508 yours.” 4:8 Jesus 509 answered him, 510 “It is written, ‘You are to worship 511 the Lord 512 your God and serve only him.’” 513
4:9 Then 514 the devil 515 brought him to Jerusalem, 516 had him stand 517 on the highest point of the temple, 518 and said to him, “If 519 you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 520 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 521 4:12 Jesus 522 answered him, 523 “It is said, ‘You are not to put the Lord your God to the test.’” 524 4:13 So 525 when the devil 526 had completed every temptation, he departed from him until a more opportune time. 527
[1:5] 1 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 2 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 3 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 4 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 5 tn Grk “and her name was Elizabeth.”
[1:5] 6 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 7 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 8 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 9 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 10 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 11 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 12 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 13 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 14 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 15 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 16 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 17 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 18 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 19 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 20 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 21 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 22 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 23 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 24 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 25 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 26 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 27 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 28 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 29 tn Grk “This will be joy and gladness.”
[1:14] 31 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 33 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 34 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 35 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 36 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 37 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 38 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 39 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 40 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 41 tn Grk “How will I know this?”
[1:18] 42 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 43 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 44 tn Grk “the one who is standing before God.”
[1:19] 45 tn Grk “to announce these things of good news to you.”
[1:20] 47 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 48 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 49 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 50 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 51 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 52 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 53 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 54 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 55 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 56 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 57 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 58 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:24] 59 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 60 tn Or “Elizabeth conceived.”
[1:24] 61 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 62 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 64 tn Grk “in the days.”
[1:25] 65 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 66 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 67 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 68 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 69 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 70 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 71 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 72 tn Or “promised in marriage.”
[1:27] 73 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 74 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 75 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 76 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 77 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 78 tc Most
[1:29] 79 tc Most
[1:29] 80 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 81 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 82 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 83 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 85 tn Grk “And behold.”
[1:31] 86 tn Grk “you will conceive in your womb.”
[1:31] 88 tn Grk “you will call his name.”
[1:31] 89 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 91 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 92 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 94 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 95 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 96 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 97 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 98 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 99 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 100 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 101 tc A few
[1:35] 102 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 104 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 105 tn Or “has conceived.”
[1:36] 106 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 107 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 108 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 110 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 111 tn Grk “let this be to me.”
[1:38] 112 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 114 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 115 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 116 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 117 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 118 tn The antecedent of “her” is Elizabeth.
[1:41] 119 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 120 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 121 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 122 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 123 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 124 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 125 tn Grk “for behold.”
[1:44] 126 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 127 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 128 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 129 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 130 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 131 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 132 tc A few witnesses, especially Latin
[1:46] 133 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 134 tn Or “lifts up the Lord in praise.”
[1:46] 135 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 136 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 137 tn See the note on the word “servant” in v. 38.
[1:48] 138 tn Grk “for behold.”
[1:48] 139 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 140 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 141 tn Traditionally, “the Mighty One.”
[1:50] 142 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 143 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 144 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 145 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 146 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 148 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 149 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 150 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 151 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 152 tn Or “his [God’s] loyal love.”
[1:55] 153 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 155 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 156 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 157 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 158 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 159 tn Grk “the time was fulfilled.”
[1:57] 160 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 161 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 162 tn Grk “had magnified his mercy with her.”
[1:58] 163 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 164 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 165 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 166 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 167 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 168 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 169 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 170 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 171 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 172 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 173 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 174 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 175 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 176 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 177 tn Grk “what he might wish to call him.”
[1:63] 178 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 179 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 180 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 181 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 182 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 183 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 184 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 185 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 186 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 187 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 188 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 189 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 190 tn Or “what manner of child will this one be?”
[1:66] 191 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 192 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 193 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 194 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 195 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 196 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 197 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 198 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 199 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 200 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 201 tn Grk “from the ages,” “from eternity.”
[1:71] 202 tn Grk “from long ago, salvation.”
[1:71] 203 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 204 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 205 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 206 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 207 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 208 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 209 tn Or “forefather”; Grk “father.”
[1:73] 210 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 211 tc Many important early
[1:74] 212 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 213 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 214 tn Grk “all our days.”
[1:76] 215 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 216 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 217 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 218 tc Most
[1:76] 219 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 220 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 221 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 222 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 223 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 224 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 225 tn Grk “shall visit us.”
[1:79] 226 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 228 tn This verb is imperfect.
[1:80] 229 tn This verb is also imperfect.
[1:80] 231 tn Grk “until the day of his revealing.”
[2:1] 232 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[2:1] 233 sn This decree was a formal decree from the Roman Senate.
[2:1] 234 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
[2:1] 235 sn Caesar Augustus refers to Octavian, who was Caesar from 27
[2:1] 236 tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).
[2:1] sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in
[2:1] 237 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
[2:2] 238 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
[2:3] 239 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:3] 240 tn Or “hometown” (so CEV).
[2:4] 241 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:4] 242 sn On Nazareth see Luke 1:26.
[2:4] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:4] 243 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
[2:4] 244 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
[2:4] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:4] 245 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
[2:4] 246 tn Or “family,” “lineage.”
[2:5] 247 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
[2:5] 248 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some
[2:6] 249 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:6] 250 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
[2:7] 251 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
[2:7] 252 tn Or “a feeding trough.”
[2:7] 253 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.
[2:7] sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
[2:8] 254 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:8] 255 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca.
[2:8] 256 tn Grk “in that region.”
[2:8] 257 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
[2:9] 258 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[2:9] 259 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
[2:9] 260 tn Or “stood in front of.”
[2:9] 261 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).
[2:9] sn Terrified. See similar responses in Luke 1:12, 29.
[2:10] 263 tn Grk “I evangelize to you great joy.”
[2:11] 264 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
[2:11] 265 tn Or “town.” See the note on “city” in v. 4.
[2:11] 266 tn This is another indication of a royal, messianic connection.
[2:11] 267 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:11] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[2:12] 268 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:12] 269 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
[2:12] 270 tn Or “a feeding trough,” see Luke 2:7.
[2:13] 271 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:13] 272 tn Grk “a multitude of the armies of heaven.”
[2:14] 273 sn Glory here refers to giving honor to God.
[2:14] 274 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.
[2:14] 275 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
[2:15] 276 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:15] 277 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[2:15] 278 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
[2:16] 279 tn Or “a feeding trough.”
[2:17] 280 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:17] 281 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[2:17] 282 tn Grk “the word which had been spoken to them.”
[2:18] 283 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
[2:19] 284 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
[2:20] 285 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:20] 286 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
[2:20] 287 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.
[2:20] sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
[2:21] 288 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:21] 289 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
[2:22] 290 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:22] 291 tc The translation follows most
[2:22] tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).
[2:22] sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
[2:22] 292 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:22] 293 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:22] 294 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 295 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
[2:23] 296 sn An allusion to Exod 13:2, 12, 15.
[2:24] 297 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.
[2:24] 298 sn A quotation from Lev 12:8; 5:11 (LXX).
[2:25] 299 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[2:25] 300 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:25] 301 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
[2:25] 302 tn Or “deliverance,” “consolation.”
[2:25] sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).
[2:25] 303 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.
[2:26] 304 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:26] 305 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
[2:26] 306 tn Grk “would not see death” (an idiom for dying).
[2:26] 307 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
[2:26] 308 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:26] sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
[2:27] 309 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:27] 310 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:27] 311 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
[2:27] 312 tn Grk “the temple.”
[2:27] sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
[2:27] 313 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
[2:28] 314 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
[2:28] 315 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
[2:29] 316 sn The phrase according to your word again emphasizes that God will perform his promise.
[2:29] 317 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
[2:29] 318 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
[2:29] 319 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.
[2:29] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[2:29] 320 tn Grk “now release your servant.”
[2:30] 321 sn To see Jesus, the Messiah, is to see God’s salvation.
[2:31] 322 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
[2:32] 323 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
[2:32] 324 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
[2:33] 325 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
[2:33] 326 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
[2:33] 327 tc Most
[2:33] 328 tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
[2:34] 329 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 331 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 332 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 333 tn Grk “and for a sign of contradiction.”
[2:35] 334 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[2:35] 335 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
[2:35] 336 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
[2:35] 337 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.
[2:36] 338 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
[2:37] 339 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
[2:37] 340 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
[2:38] 341 tn Grk “at that very hour.”
[2:38] 342 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
[2:38] 343 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.
[2:38] 344 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
[2:38] 345 tc A few
[2:38] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:39] 346 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
[2:39] 347 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
[2:39] 349 sn On the phrase the law of the Lord see Luke 2:22-23.
[2:39] 351 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:40] 352 tc Most
[2:40] 353 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
[2:40] 355 sn On the phrase the favor of God see Luke 1:66.
[2:41] 356 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[2:41] 357 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[2:41] 358 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:41] 359 tn On the distributive use of the term κατά (kata), see BDF §305.
[2:41] 360 sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).
[2:42] 361 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:42] 362 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
[2:42] 363 tc Most
[2:43] 364 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
[2:43] 365 tn Grk “when the days ended.”
[2:43] 366 tn The word “home” is not in the Greek text, but has been supplied for clarity.
[2:43] 367 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:43] 368 tc Most
[2:44] 369 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
[2:44] 370 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:44] 371 tn Or “and friends.” See L&N 28.30 and 34.17.
[2:45] 372 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:45] 373 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
[2:46] 374 tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:46] 375 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 376 tn Grk “the temple.”
[2:46] 377 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:47] 378 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[2:47] 379 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.
[2:48] 380 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 381 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
[2:48] 382 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:48] 383 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).
[2:48] 384 tn Or “Child, why did you do this to us?”
[2:48] 385 tn Or “your father and I have been terribly worried looking for you.”
[2:49] 386 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 387 tn Grk “he said to them.”
[2:49] 388 tn Grk “Why is it that you were looking for me?”
[2:49] 389 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
[2:50] 390 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
[2:50] 391 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
[2:50] 392 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
[2:50] 393 tn Or “the matter.”
[2:50] 394 tn Grk “which he spoke.”
[2:51] 395 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:51] 396 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[2:51] 397 tn Or “was submitting.”
[2:51] 398 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:51] 399 tn Or “all these words.”
[2:51] 400 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
[2:52] 401 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
[3:1] 402 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).
[3:1] sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from
[3:1] 403 sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).
[3:1] 404 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4
[3:1] 405 sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[3:1] 406 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4
[3:1] 407 sn Nothing else is known about Lysanias tetrarch of Abilene.
[3:2] 408 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 409 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.
[3:3] 411 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:3] 412 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 413 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
[3:4] 415 tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).
[3:4] 416 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.
[3:5] 417 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.
[3:6] 419 sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).
[3:7] 420 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:7] 421 sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
[3:7] 423 sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.
[3:8] 424 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 425 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).
[3:8] 426 tn In other words, “do not even begin to think this.”
[3:8] 427 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
[3:8] 428 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
[3:9] 429 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).
[3:9] 430 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:10] 431 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
[3:10] 432 tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
[3:11] 433 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 434 tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”
[3:11] 435 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[3:12] 436 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.
[3:13] 437 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
[3:13] sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.
[3:13] 438 tn Or “than you are ordered to.”
[3:14] 439 tn Grk “And soldiers.”
[3:14] 440 tn Grk “And what should we ourselves do?”
[3:14] 441 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
[3:14] 442 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
[3:15] 443 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
[3:15] sn The people were filled with anticipation because they were hoping God would send someone to deliver them.
[3:15] 444 tn Grk “pondered in their hearts.”
[3:15] 445 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 446 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:15] sn See the note on Christ in 2:11.
[3:16] 447 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 448 tc A few
[3:16] 449 tn Grk “of whom I am not worthy.”
[3:16] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
[3:16] 450 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[3:16] 451 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[3:17] 452 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
[3:17] 453 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 454 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:18] 455 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
[3:18] 456 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:19] 457 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[3:19] 458 sn See the note on tetrarch in 3:1.
[3:19] 459 tc Several
[3:19] sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.
[3:19] 460 tn Or “immoralities.”
[3:21] 461 tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[3:21] 462 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.
[3:21] 463 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.
[3:22] 464 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
[3:22] 465 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
[3:22] 466 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
[3:22] tn Or “with you I am well pleased.”
[3:22] sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
[3:23] 467 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
[3:23] 468 tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[3:23] 469 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.
[3:23] 470 sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.
[3:23] 471 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few
[3:23] tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.
[3:27] 472 sn On Zerubbabel see Ezra 2:2.
[3:27] 473 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
[3:27] 474 sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.
[3:31] 475 sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.
[3:31] 476 sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.
[3:32] 477 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì4 א* B sys sa). Almost all the rest of the
[3:33] 478 tc The number and order of the first few names in this verse varies greatly in the
[3:34] 479 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
[3:36] 480 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key
[3:37] 481 sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).
[3:37] 482 sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).
[3:38] 483 sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.
[4:1] 484 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 485 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 486 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
[4:1] 487 tc Most
[4:2] 489 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
[4:2] 490 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 491 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
[4:2] 492 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
[4:2] sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[4:3] 493 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 494 tn Grk “say to this stone that it should become bread.”
[4:4] 495 tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
[4:4] 496 tc Most
[4:4] sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
[4:5] 497 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:5] sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.
[4:5] 499 tc Most
[4:5] 500 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 501 tn Grk “And the devil.”
[4:6] 502 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
[4:6] 503 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
[4:6] 504 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
[4:6] 505 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
[4:7] 506 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 507 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:7] 508 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
[4:8] 509 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 510 tc Most
[4:8] 511 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
[4:8] 512 tc Most later
[4:8] sn In the form of the quotation in the Greek text found in the best
[4:8] 513 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
[4:9] 514 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 515 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 516 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 517 tn Grk “and stood him.”
[4:9] 518 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
[4:9] 519 tn This is another first class condition, as in v. 3.
[4:10] 520 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
[4:11] 521 sn A quotation from Ps 91:12.
[4:12] 522 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 523 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 524 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
[4:13] 525 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 526 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 527 tn Grk “until a favorable time.”
[4:13] sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).
