Luke 11:5-13

11:5 Then ¹  he said to them, “Suppose one of you ²  has a friend, and you go to him ³  at midnight and say to him, ‘Friend, lend me three loaves of bread, ⁴  11:6 because a friend of mine has stopped here while on a journey, ⁵  and I have nothing to set before ⁶  him.’ 11:7 Then ⁷  he will reply ⁸  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁹  I cannot get up and give you anything.’ ¹⁰  11:8 I tell you, even though the man inside ¹¹  will not get up and give him anything because he is his friend, yet because of the first man’s ¹²  sheer persistence ¹³  he will get up and give him whatever he needs.

11:9 “So ¹⁴  I tell you: Ask, ¹⁵  and it will be given to you; seek, and you will find; knock, and the door ¹⁶  will be opened for you. 11:10 For everyone who asks ¹⁷  receives, and the one who seeks finds, and to the one who knocks, the door ¹⁸  will be opened. 11:11 What father among you, if your ¹⁹  son asks for ²⁰  a fish, will give him a snake ²¹  instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? ²²  11:13 If you then, although you are ²³  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ²⁴  to those who ask him!”

Luke 11:18

11:18 So ²⁵  if ²⁶  Satan too is divided against himself, how will his kingdom stand? I ask you this because ²⁷  you claim that I cast out demons by Beelzebul.

Luke 1:1--8:56

Explanatory Preface

1:1 Now ²⁸  many have undertaken to compile an account ²⁹  of the things ³⁰  that have been fulfilled ³¹  among us, 1:2 like the accounts ³²  passed on ³³  to us by those who were eyewitnesses and servants of the word ³⁴  from the beginning. ³⁵  1:3 So ³⁶  it seemed good to me as well, ³⁷  because I have followed ³⁸  all things carefully from the beginning, to write an orderly account ³⁹  for you, most excellent Theophilus, 1:4 so that you may know for certain ⁴⁰  the things you were taught. ⁴¹ 

Birth Announcement of John the Baptist

1:5 During the reign ⁴²  of Herod ⁴³  king of Judea, there lived a priest named Zechariah who belonged to ⁴⁴  the priestly division of Abijah, ⁴⁵  and he had a wife named Elizabeth, ⁴⁶  who was a descendant of Aaron. ⁴⁷  1:6 They ⁴⁸  were both righteous in the sight of God, following ⁴⁹  all the commandments and ordinances of the Lord blamelessly. ⁵⁰  1:7 But they did not have a child, because Elizabeth was barren, ⁵¹  and they were both very old. ⁵² 

1:8 Now ⁵³  while Zechariah ⁵⁴  was serving as priest before God when his division was on duty, ⁵⁵  1:9 he was chosen by lot, according to the custom of the priesthood, ⁵⁶  to enter ⁵⁷  the holy place ⁵⁸  of the Lord and burn incense. 1:10 Now ⁵⁹  the whole crowd ⁶⁰  of people were praying outside at the hour of the incense offering. ⁶¹  1:11 An ⁶²  angel of the Lord, ⁶³  standing on the right side of the altar of incense, appeared ⁶⁴  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, ⁶⁵  was seized with fear. ⁶⁶  1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ⁶⁷  and your wife Elizabeth will bear you a son; you ⁶⁸  will name him John. ⁶⁹  1:14 Joy and gladness will come ⁷⁰  to you, and many will rejoice at ⁷¹  his birth, ⁷²  1:15 for he will be great in the sight of ⁷³  the Lord. He ⁷⁴  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁷⁵  1:16 He ⁷⁶  will turn ⁷⁷  many of the people ⁷⁸  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord ⁷⁹  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, ⁸⁰  to make ready for the Lord a people prepared for him.”

1:18 Zechariah ⁸¹  said to the angel, “How can I be sure of this? ⁸²  For I am an old man, and my wife is old as well.” ⁸³  1:19 The ⁸⁴  angel answered him, “I am Gabriel, who stands ⁸⁵  in the presence of God, and I was sent to speak to you and to bring ⁸⁶  you this good news. 1:20 And now, ⁸⁷  because you did not believe my words, which will be fulfilled in their time, ⁸⁸  you will be silent, unable to speak, ⁸⁹  until the day these things take place.”

1:21 Now ⁹⁰  the people were waiting for Zechariah, and they began to wonder ⁹¹  why he was delayed in the holy place. ⁹²  1:22 When ⁹³  he came out, he was not able to speak to them. They ⁹⁴  realized that he had seen a vision ⁹⁵  in the holy place, ⁹⁶  because ⁹⁷  he was making signs to them and remained unable to speak. ⁹⁸  1:23 When his time of service was over, ⁹⁹  he went to his home.

1:24 After some time ¹⁰⁰  his wife Elizabeth became pregnant, ¹⁰¹  and for five months she kept herself in seclusion. ¹⁰²  She said, ¹⁰³  1:25 “This is what ¹⁰⁴  the Lord has done for me at the time ¹⁰⁵  when he has been gracious to me, ¹⁰⁶  to take away my disgrace ¹⁰⁷  among people.” ¹⁰⁸ 

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ¹⁰⁹  the angel Gabriel ¹¹⁰  was sent by ¹¹¹  God to a town of Galilee called Nazareth, ¹¹²  1:27 to a virgin engaged ¹¹³  to a man whose name was Joseph, a descendant of David, ¹¹⁴  and the virgin’s name was Mary. 1:28 The ¹¹⁵  angel ¹¹⁶  came ¹¹⁷  to her and said, “Greetings, favored one, ¹¹⁸  the Lord is with you!” ¹¹⁹  1:29 But ¹²⁰  she was greatly troubled ¹²¹  by his words and began to wonder about the meaning of this greeting. ¹²²  1:30 So ¹²³  the angel said to her, “Do not be afraid, ¹²⁴  Mary, for you have found favor ¹²⁵  with God! 1:31 Listen: ¹²⁶  You will become pregnant ¹²⁷  and give birth to ¹²⁸  a son, and you will name him ¹²⁹  Jesus. ¹³⁰  1:32 He ¹³¹  will be great, ¹³²  and will be called the Son of the Most High, ¹³³  and the Lord God will give him the throne of his father ¹³⁴  David. 1:33 He ¹³⁵  will reign over the house of Jacob ¹³⁶  forever, and his kingdom will never end.” 1:34 Mary ¹³⁷  said to the angel, “How will this be, since I have not had sexual relations with ¹³⁸  a man?” 1:35 The angel replied, ¹³⁹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ¹⁴⁰  you. Therefore the child ¹⁴¹  to be born ¹⁴²  will be holy; ¹⁴³  he will be called the Son of God.

1:36 “And look, ¹⁴⁴  your relative ¹⁴⁵  Elizabeth has also become pregnant with ¹⁴⁶  a son in her old age – although she was called barren, she is now in her sixth month! ¹⁴⁷  1:37 For nothing ¹⁴⁸  will be impossible with God.” 1:38 So ¹⁴⁹  Mary said, “Yes, ¹⁵⁰  I am a servant ¹⁵¹  of the Lord; let this happen to me ¹⁵²  according to your word.” ¹⁵³  Then ¹⁵⁴  the angel departed from her.

Mary and Elizabeth

1:39 In those days ¹⁵⁵  Mary got up and went hurriedly into the hill country, to a town of Judah, ¹⁵⁶  1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When ¹⁵⁷  Elizabeth heard Mary’s greeting, the baby leaped ¹⁵⁸  in her ¹⁵⁹  womb, and Elizabeth was filled with the Holy Spirit. ¹⁶⁰  1:42 She ¹⁶¹  exclaimed with a loud voice, ¹⁶²  “Blessed are you among women, ¹⁶³  and blessed is the child ¹⁶⁴  in your womb! 1:43 And who am I ¹⁶⁵  that the mother of my Lord should come and visit me? 1:44 For the instant ¹⁶⁶  the sound of your greeting reached my ears, ¹⁶⁷  the baby in my womb leaped for joy. ¹⁶⁸  1:45 And blessed ¹⁶⁹  is she who believed that ¹⁷⁰  what was spoken to her by ¹⁷¹  the Lord would be fulfilled.” ¹⁷² 

Mary’s Hymn of Praise

1:46 And Mary ¹⁷³  said, ¹⁷⁴ 

“My soul exalts ¹⁷⁵  the Lord, ¹⁷⁶ 

1:47 and my spirit has begun to rejoice ¹⁷⁷  in God my Savior,

1:48 because he has looked upon the humble state of his servant. ¹⁷⁸ 

For ¹⁷⁹  from now on ¹⁸⁰  all generations will call me blessed, ¹⁸¹ 

1:49 because he who is mighty ¹⁸²  has done great things for me, and holy is his name;

1:50 from ¹⁸³  generation to generation he is merciful ¹⁸⁴  to those who fear ¹⁸⁵  him.

1:51 He has demonstrated power ¹⁸⁶  with his arm; he has scattered those whose pride wells up from the sheer arrogance ¹⁸⁷  of their hearts.

1:52 He has brought down the mighty ¹⁸⁸  from their thrones, and has lifted up those of lowly position; ¹⁸⁹ 

1:53 he has filled the hungry with good things, ¹⁹⁰  and has sent the rich away empty. ¹⁹¹ 

1:54 He has helped his servant Israel, remembering ¹⁹²  his mercy, ¹⁹³ 

1:55 as he promised ¹⁹⁴  to our ancestors, ¹⁹⁵  to Abraham and to his descendants ¹⁹⁶  forever.”

1:56 So ¹⁹⁷  Mary stayed with Elizabeth ¹⁹⁸  about three months ¹⁹⁹  and then returned to her home.

The Birth of John

1:57 Now the time came ²⁰⁰  for Elizabeth to have her baby, ²⁰¹  and she gave birth to a son. 1:58 Her ²⁰²  neighbors and relatives heard that the Lord had shown ²⁰³  great mercy to her, and they rejoiced ²⁰⁴  with her.

1:59 On ²⁰⁵  the eighth day ²⁰⁶  they came to circumcise the child, and they wanted to name ²⁰⁷  him Zechariah after his father. 1:60 But ²⁰⁸  his mother replied, ²⁰⁹  “No! He must be named ²¹⁰  John.” ²¹¹  1:61 They ²¹²  said to her, “But ²¹³  none of your relatives bears this name.” ²¹⁴  1:62 So ²¹⁵  they made signs to the baby’s ²¹⁶  father, ²¹⁷  inquiring what he wanted to name his son. ²¹⁸  1:63 He ²¹⁹  asked for a writing tablet ²²⁰  and wrote, ²²¹  “His name is John.” And they were all amazed. ²²²  1:64 Immediately ²²³  Zechariah’s ²²⁴  mouth was opened and his tongue ²²⁵  released, ²²⁶  and he spoke, blessing God. 1:65 All ²²⁷  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All ²²⁸  who heard these things ²²⁹  kept them in their hearts, ²³⁰  saying, “What then will this child be?” ²³¹  For the Lord’s hand ²³²  was indeed with him.

Zechariah’s Praise and Prediction

1:67 Then ²³³  his father Zechariah was filled with the Holy Spirit and prophesied, ²³⁴ 

1:68 “Blessed ²³⁵  be the Lord God of Israel,

because he has come to help ²³⁶  and has redeemed ²³⁷  his people.

1:69 For ²³⁸  he has raised up ²³⁹  a horn of salvation ²⁴⁰  for us in the house of his servant David, ²⁴¹ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ²⁴² 

1:71 that we should be saved ²⁴³  from our enemies, ²⁴⁴ 

and from the hand of all who hate us.

1:72 He has done this ²⁴⁵  to show mercy ²⁴⁶  to our ancestors, ²⁴⁷ 

and to remember his holy covenant ²⁴⁸  –

1:73 the oath ²⁴⁹  that he swore to our ancestor ²⁵⁰  Abraham.

This oath grants ²⁵¹ 

1:74 that we, being rescued from the hand of our ²⁵²  enemies,

may serve him without fear, ²⁵³ 

1:75 in holiness and righteousness ²⁵⁴  before him for as long as we live. ²⁵⁵ 

1:76 And you, child, ²⁵⁶  will be called the prophet ²⁵⁷  of the Most High. ²⁵⁸ 

For you will go before ²⁵⁹  the Lord to prepare his ways, ²⁶⁰ 

1:77 to give his people knowledge of salvation ²⁶¹  through the forgiveness ²⁶²  of their sins.

1:78 Because of ²⁶³  our God’s tender mercy ²⁶⁴ 

the dawn ²⁶⁵  will break ²⁶⁶  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ²⁶⁷ 

to guide our feet into the way ²⁶⁸  of peace.”

1:80 And the child kept growing ²⁶⁹  and becoming strong ²⁷⁰  in spirit, and he was in the wilderness ²⁷¹  until the day he was revealed ²⁷²  to Israel.

The Census and the Birth of Jesus

2:1 Now ²⁷³  in those days a decree ²⁷⁴  went out from Caesar ²⁷⁵  Augustus ²⁷⁶  to register ²⁷⁷  all the empire ²⁷⁸  for taxes. 2:2 This was the first registration, taken when Quirinius was governor ²⁷⁹  of Syria. 2:3 Everyone ²⁸⁰  went to his own town ²⁸¹  to be registered. 2:4 So ²⁸²  Joseph also went up from the town of Nazareth ²⁸³  in Galilee to Judea, to the city ²⁸⁴  of David called Bethlehem, ²⁸⁵  because he was of the house ²⁸⁶  and family line ²⁸⁷  of David. 2:5 He went ²⁸⁸  to be registered with Mary, who was promised in marriage to him, ²⁸⁹  and who was expecting a child. 2:6 While ²⁹⁰  they were there, the time came for her to deliver her child. ²⁹¹  2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ²⁹²  and laid him in a manger, ²⁹³  because there was no place for them in the inn. ²⁹⁴ 

The Shepherds’ Visit

2:8 Now ²⁹⁵  there were shepherds ²⁹⁶  nearby ²⁹⁷  living out in the field, keeping guard ²⁹⁸  over their flock at night. 2:9 An ²⁹⁹  angel of the Lord ³⁰⁰  appeared to ³⁰¹  them, and the glory of the Lord shone around them, and they were absolutely terrified. ³⁰²  2:10 But the angel said to them, “Do not be afraid! Listen carefully, ³⁰³  for I proclaim to you good news ³⁰⁴  that brings great joy to all the people: 2:11 Today ³⁰⁵  your Savior is born in the city ³⁰⁶  of David. ³⁰⁷  He is Christ ³⁰⁸  the Lord. 2:12 This ³⁰⁹  will be a sign ³¹⁰  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ³¹¹  2:13 Suddenly ³¹²  a vast, heavenly army ³¹³  appeared with the angel, praising God and saying,

2:14 “Glory ³¹⁴  to God in the highest,

and on earth peace among people ³¹⁵  with whom he is pleased!” ³¹⁶ 

2:15 When ³¹⁷  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ³¹⁸  and see this thing that has taken place, that the Lord ³¹⁹  has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ³²⁰  2:17 When ³²¹  they saw him, ³²²  they related what they had been told ³²³  about this child, 2:18 and all who heard it were astonished ³²⁴  at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ³²⁵  2:20 So ³²⁶  the shepherds returned, glorifying and praising ³²⁷  God for all they had heard and seen; everything was just as they had been told. ³²⁸ 

2:21 At ³²⁹  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ³³⁰  before he was conceived in the womb.

Jesus’ Presentation at the Temple

2:22 Now ³³¹  when the time came for their ³³²  purification according to the law of Moses, Joseph and Mary ³³³  brought Jesus ³³⁴  up to Jerusalem ³³⁵  to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male ³³⁶  will be set apart to the Lord” ³³⁷ ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ³³⁸  or two young pigeons. ³³⁹ 

The Prophecy of Simeon

2:25 Now ³⁴⁰  there was a man in Jerusalem ³⁴¹  named Simeon who was righteous ³⁴²  and devout, looking for the restoration ³⁴³  of Israel, and the Holy Spirit ³⁴⁴  was upon him. 2:26 It ³⁴⁵  had been revealed ³⁴⁶  to him by the Holy Spirit that he would not die ³⁴⁷  before ³⁴⁸  he had seen the Lord’s Christ. ³⁴⁹  2:27 So ³⁵⁰  Simeon, ³⁵¹  directed by the Spirit, ³⁵²  came into the temple courts, ³⁵³  and when the parents brought in the child Jesus to do for him what was customary according to the law, ³⁵⁴  2:28 Simeon ³⁵⁵  took him in his arms and blessed God, saying, ³⁵⁶ 

2:29 “Now, according to your word, ³⁵⁷  Sovereign Lord, ³⁵⁸  permit ³⁵⁹  your servant ³⁶⁰  to depart ³⁶¹  in peace.

2:30 For my eyes have seen your salvation ³⁶² 

2:31 that you have prepared in the presence of all peoples: ³⁶³ 

2:32 a light, ³⁶⁴ 

for revelation to the Gentiles,

and for glory ³⁶⁵  to your people Israel.”

2:33 So ³⁶⁶  the child’s ³⁶⁷  father ³⁶⁸  and mother were amazed ³⁶⁹  at what was said about him. 2:34 Then ³⁷⁰  Simeon blessed them and said to his mother Mary, “Listen carefully: ³⁷¹  This child ³⁷²  is destined to be the cause of the falling and rising ³⁷³  of many in Israel and to be a sign that will be rejected. ³⁷⁴  2:35 Indeed, as a result of him the thoughts ³⁷⁵  of many hearts will be revealed ³⁷⁶  – and a sword ³⁷⁷  will pierce your own soul as well!” ³⁷⁸ 

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ³⁷⁹  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. ³⁸⁰  She never left the temple, worshiping with fasting and prayer night and day. ³⁸¹  2:38 At that moment, ³⁸²  she came up to them ³⁸³  and began to give thanks to God and to speak ³⁸⁴  about the child ³⁸⁵  to all who were waiting for the redemption of Jerusalem. ³⁸⁶ 

2:39 So ³⁸⁷  when Joseph and Mary ³⁸⁸  had performed ³⁸⁹  everything according to the law of the Lord, ³⁹⁰  they returned to Galilee, to their own town ³⁹¹  of Nazareth. ³⁹²  2:40 And the child grew and became strong, ³⁹³  filled with wisdom, ³⁹⁴  and the favor ³⁹⁵  of God ³⁹⁶  was upon him.

Jesus in the Temple

2:41 Now ³⁹⁷  Jesus’ ³⁹⁸  parents went to Jerusalem ³⁹⁹  every ⁴⁰⁰  year for the feast of the Passover. ⁴⁰¹  2:42 When ⁴⁰²  he was twelve years old, ⁴⁰³  they went up ⁴⁰⁴  according to custom. 2:43 But ⁴⁰⁵  when the feast was over, ⁴⁰⁶  as they were returning home, ⁴⁰⁷  the boy Jesus stayed behind in Jerusalem. His ⁴⁰⁸  parents ⁴⁰⁹  did not know it, 2:44 but (because they assumed that he was in their group of travelers) ⁴¹⁰  they went a day’s journey. Then ⁴¹¹  they began to look for him among their relatives and acquaintances. ⁴¹²  2:45 When ⁴¹³  they did not find him, they returned to Jerusalem ⁴¹⁴  to look for him. 2:46 After ⁴¹⁵  three days ⁴¹⁶  they found him in the temple courts, ⁴¹⁷  sitting among the teachers, ⁴¹⁸  listening to them and asking them questions. 2:47 And all who heard Jesus ⁴¹⁹  were astonished ⁴²⁰  at his understanding and his answers. 2:48 When ⁴²¹  his parents ⁴²²  saw him, they were overwhelmed. His ⁴²³  mother said to him, “Child, ⁴²⁴  why have you treated ⁴²⁵  us like this? Look, your father and I have been looking for you anxiously.” ⁴²⁶  2:49 But ⁴²⁷  he replied, ⁴²⁸  “Why were you looking for me? ⁴²⁹  Didn’t you know that I must be in my Father’s house?” ⁴³⁰  2:50 Yet ⁴³¹  his parents ⁴³²  did not understand ⁴³³  the remark ⁴³⁴  he made ⁴³⁵  to them. 2:51 Then ⁴³⁶  he went down with them and came to Nazareth, ⁴³⁷  and was obedient ⁴³⁸  to them. But ⁴³⁹  his mother kept all these things ⁴⁴⁰  in her heart. ⁴⁴¹ 

2:52 And Jesus increased ⁴⁴²  in wisdom and in stature, and in favor with God and with people.

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁴⁴³  when Pontius Pilate ⁴⁴⁴  was governor of Judea, and Herod ⁴⁴⁵  was tetrarch ⁴⁴⁶  of Galilee, and his brother Philip ⁴⁴⁷  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁴⁴⁸  was tetrarch of Abilene, 3:2 during the high priesthood ⁴⁴⁹  of Annas and Caiaphas, the word ⁴⁵⁰  of God came to John the son of Zechariah in the wilderness. ⁴⁵¹  3:3 He ⁴⁵²  went into all the region around the Jordan River, ⁴⁵³  preaching a baptism of repentance for the forgiveness of sins. ⁴⁵⁴ 

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁴⁵⁵  of one shouting in the wilderness: ⁴⁵⁶ 

‘Prepare the way for the Lord,

make ⁴⁵⁷  his paths straight.

3:5 Every valley will be filled, ⁴⁵⁸ 

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 ⁴⁵⁹  will see the salvation of God.’” ⁴⁶⁰ 

3:7 So John ⁴⁶¹  said to the crowds ⁴⁶²  that came out to be baptized by him, “You offspring of vipers! ⁴⁶³  Who warned you to flee ⁴⁶⁴  from the coming wrath? 3:8 Therefore produce ⁴⁶⁵  fruit ⁴⁶⁶  that proves your repentance, and don’t begin to say ⁴⁶⁷  to yourselves, ‘We have Abraham as our father.’ ⁴⁶⁸  For I tell you that God can raise up children for Abraham from these stones! ⁴⁶⁹  3:9 Even now the ax is laid at the root of the trees, ⁴⁷⁰  and every tree that does not produce good fruit will be ⁴⁷¹  cut down and thrown into the fire.”

3:10 So ⁴⁷²  the crowds were asking ⁴⁷³  him, “What then should we do?” 3:11 John ⁴⁷⁴  answered them, ⁴⁷⁵  “The person who has two tunics ⁴⁷⁶  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors ⁴⁷⁷  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ⁴⁷⁸  than you are required to.” ⁴⁷⁹  3:14 Then some soldiers ⁴⁸⁰  also asked him, “And as for us – what should we do?” ⁴⁸¹  He told them, “Take money from no one by violence ⁴⁸²  or by false accusation, ⁴⁸³  and be content with your pay.”

3:15 While the people were filled with anticipation ⁴⁸⁴  and they all wondered ⁴⁸⁵  whether perhaps John ⁴⁸⁶  could be the Christ, ⁴⁸⁷  3:16 John answered them all, ⁴⁸⁸  “I baptize you with water, ⁴⁸⁹  but one more powerful than I am is coming – I am not worthy ⁴⁹⁰  to untie the strap ⁴⁹¹  of his sandals. He will baptize you with the Holy Spirit and fire. ⁴⁹²  3:17 His winnowing fork ⁴⁹³  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁴⁹⁴  but the chaff he will burn up with inextinguishable fire.” ⁴⁹⁵ 

3:18 And in this way, ⁴⁹⁶  with many other exhortations, John ⁴⁹⁷  proclaimed good news to the people. 3:19 But when John rebuked Herod ⁴⁹⁸  the tetrarch ⁴⁹⁹  because of Herodias, his brother’s wife, ⁵⁰⁰  and because of all the evil deeds ⁵⁰¹  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

The Baptism of Jesus

3:21 Now when ⁵⁰²  all the people were baptized, Jesus also was baptized. And while he was praying, ⁵⁰³  the heavens ⁵⁰⁴  opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁵⁰⁵  And a voice came from heaven, “You are my one dear Son; ⁵⁰⁶  in you I take great delight.” ⁵⁰⁷ 

The Genealogy of Jesus

3:23 So ⁵⁰⁸  Jesus, when he began his ministry, ⁵⁰⁹  was about thirty years old. He was ⁵¹⁰  the son (as was supposed) ⁵¹¹  of Joseph, the son ⁵¹²  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, ⁵¹³  the son of Shealtiel, ⁵¹⁴  the son of Neri, ⁵¹⁵  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, ⁵¹⁶  the son of David, ⁵¹⁷  3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, ⁵¹⁸  the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, ⁵¹⁹  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, ⁵²⁰  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, ⁵²¹  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, ⁵²²  the son of Kenan, ⁵²³  3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. ⁵²⁴ 

The Temptation of Jesus

4:1 Then ⁵²⁵  Jesus, full of the Holy Spirit, returned from the Jordan River ⁵²⁶  and was led by the Spirit ⁵²⁷  in ⁵²⁸  the wilderness, ⁵²⁹  4:2 where for forty days he endured temptations ⁵³⁰  from the devil. He ⁵³¹  ate nothing ⁵³²  during those days, and when they were completed, ⁵³³  he was famished. 4:3 The devil said to him, “If ⁵³⁴  you are the Son of God, command this stone to become bread.” ⁵³⁵  4:4 Jesus answered him, “It is written, ‘Man ⁵³⁶  does not live by bread alone.’” ⁵³⁷ 

4:5 Then ⁵³⁸  the devil ⁵³⁹  led him up ⁵⁴⁰  to a high place ⁵⁴¹  and showed him in a flash all the kingdoms of the world. 4:6 And he ⁵⁴²  said to him, “To you ⁵⁴³  I will grant this whole realm ⁵⁴⁴  – and the glory that goes along with it, ⁵⁴⁵  for it has been relinquished ⁵⁴⁶  to me, and I can give it to anyone I wish. 4:7 So then, if ⁵⁴⁷  you will worship ⁵⁴⁸  me, all this will be ⁵⁴⁹  yours.” 4:8 Jesus ⁵⁵⁰  answered him, ⁵⁵¹  “It is written, ‘You are to worship ⁵⁵²  the Lord ⁵⁵³  your God and serve only him.’” ⁵⁵⁴ 

4:9 Then ⁵⁵⁵  the devil ⁵⁵⁶  brought him to Jerusalem, ⁵⁵⁷  had him stand ⁵⁵⁸  on the highest point of the temple, ⁵⁵⁹  and said to him, “If ⁵⁶⁰  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,’ ⁵⁶¹  4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁵⁶²  4:12 Jesus ⁵⁶³  answered him, ⁵⁶⁴  “It is said, ‘You are not to put the Lord your God to the test.’” ⁵⁶⁵  4:13 So ⁵⁶⁶  when the devil ⁵⁶⁷  had completed every temptation, he departed from him until a more opportune time. ⁵⁶⁸ 

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁵⁶⁹  Jesus, in the power of the Spirit, ⁵⁷⁰  returned to Galilee, and news about him spread ⁵⁷¹  throughout the surrounding countryside. ⁵⁷²  4:15 He ⁵⁷³  began to teach ⁵⁷⁴  in their synagogues ⁵⁷⁵  and was praised ⁵⁷⁶  by all.

Rejection at Nazareth

4:16 Now ⁵⁷⁷  Jesus ⁵⁷⁸  came to Nazareth, ⁵⁷⁹  where he had been brought up, and went into the synagogue ⁵⁸⁰  on the Sabbath day, as was his custom. ⁵⁸¹  He ⁵⁸²  stood up to read, ⁵⁸³  4:17 and the scroll of the prophet Isaiah was given to him. He ⁵⁸⁴  unrolled ⁵⁸⁵  the scroll and found the place where it was written,

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁵⁸⁶  me to proclaim good news ⁵⁸⁷  to the poor. ⁵⁸⁸ 

He has sent me ⁵⁸⁹  to proclaim release ⁵⁹⁰  to the captives

and the regaining of sight ⁵⁹¹  to the blind,

to set free ⁵⁹²  those who are oppressed, ⁵⁹³ 

4:19 to proclaim the year ⁵⁹⁴  of the Lord’s favor.” ⁵⁹⁵ 

4:20 Then ⁵⁹⁶  he rolled up ⁵⁹⁷  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁵⁹⁸  him. 4:21 Then ⁵⁹⁹  he began to tell them, “Today ⁶⁰⁰  this scripture has been fulfilled even as you heard it being read.” ⁶⁰¹  4:22 All ⁶⁰²  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ⁶⁰³  said, “Isn’t this ⁶⁰⁴  Joseph’s son?” 4:23 Jesus ⁶⁰⁵  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁶⁰⁶  and say, ‘What we have heard that you did in Capernaum, ⁶⁰⁷  do here in your hometown too.’” 4:24 And he added, ⁶⁰⁸  “I tell you the truth, ⁶⁰⁹  no prophet is acceptable ⁶¹⁰  in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ⁶¹¹  when the sky ⁶¹²  was shut up three and a half years, and ⁶¹³  there was a great famine over all the land. 4:26 Yet ⁶¹⁴  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ⁶¹⁵  4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁶¹⁶  yet ⁶¹⁷  none of them was cleansed except Naaman the Syrian.” ⁶¹⁸  4:28 When they heard this, all the people ⁶¹⁹  in the synagogue were filled with rage. 4:29 They got up, forced ⁶²⁰  him out of the town, ⁶²¹  and brought him to the brow of the hill on which their town was built, so that ⁶²²  they could throw him down the cliff. ⁶²³  4:30 But he passed through the crowd ⁶²⁴  and went on his way. ⁶²⁵ 

Ministry in Capernaum

4:31 So ⁶²⁶  he went down to Capernaum, ⁶²⁷  a town ⁶²⁸  in Galilee, and on the Sabbath he began to teach the people. ⁶²⁹  4:32 They ⁶³⁰  were amazed ⁶³¹  at his teaching, because he spoke ⁶³²  with authority. ⁶³³ 

4:33 Now ⁶³⁴  in the synagogue ⁶³⁵  there was a man who had the spirit of an unclean ⁶³⁶  demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, ⁶³⁷  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁶³⁸  of God.” 4:35 But ⁶³⁹  Jesus rebuked him: ⁶⁴⁰  “Silence! Come out of him!” ⁶⁴¹  Then, after the demon threw the man ⁶⁴²  down in their midst, he came out of him without hurting him. ⁶⁴³  4:36 They ⁶⁴⁴  were all amazed and began to say ⁶⁴⁵  to one another, “What’s happening here? ⁶⁴⁶  For with authority and power ⁶⁴⁷  he commands the unclean spirits, and they come out!” 4:37 So ⁶⁴⁸  the news ⁶⁴⁹  about him spread into all areas of the region. ⁶⁵⁰ 

4:38 After Jesus left ⁶⁵¹  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁶⁵²  to help her. ⁶⁵³  4:39 So ⁶⁵⁴  he stood over her, commanded ⁶⁵⁵  the fever, and it left her. Immediately ⁶⁵⁶  she got up and began to serve ⁶⁵⁷  them.

4:40 As the sun was setting, all those who had any relatives ⁶⁵⁸  sick with various diseases brought them to Jesus. ⁶⁵⁹  He placed ⁶⁶⁰  his hands on every one of them and healed them. 4:41 Demons also came out ⁶⁶¹  of many, crying out, ⁶⁶²  “You are the Son of God!” ⁶⁶³  But he rebuked ⁶⁶⁴  them, and would not allow them to speak, ⁶⁶⁵  because they knew that he was the Christ. ⁶⁶⁶ 

4:42 The next morning ⁶⁶⁷  Jesus ⁶⁶⁸  departed and went to a deserted place. Yet ⁶⁶⁹  the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus ⁶⁷⁰  said to them, “I must ⁶⁷¹  proclaim the good news of the kingdom ⁶⁷²  of God to the other towns ⁶⁷³  too, for that is what I was sent ⁶⁷⁴  to do.” ⁶⁷⁵  4:44 So ⁶⁷⁶  he continued to preach in the synagogues of Judea. ⁶⁷⁷ 

The Call of the Disciples

5:1 Now ⁶⁷⁸  Jesus was standing by the Lake of Gennesaret, ⁶⁷⁹  and the crowd was pressing around him ⁶⁸⁰  to hear the word of God. 5:2 He ⁶⁸¹  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into ⁶⁸²  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁶⁸³  Jesus ⁶⁸⁴  sat down ⁶⁸⁵  and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ⁶⁸⁶  your nets for a catch.” 5:5 Simon ⁶⁸⁷  answered, ⁶⁸⁸  “Master, ⁶⁸⁹  we worked hard all night and caught nothing! But at your word ⁶⁹⁰  I will lower ⁶⁹¹  the nets.” 5:6 When ⁶⁹²  they had done this, they caught so many fish that their nets started to tear. ⁶⁹³  5:7 So ⁶⁹⁴  they motioned ⁶⁹⁵  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ⁶⁹⁶  5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁶⁹⁷  for I am a sinful man!” ⁶⁹⁸  5:9 For ⁶⁹⁹  Peter ⁷⁰⁰  and all who were with him were astonished ⁷⁰¹  at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁷⁰²  Then ⁷⁰³  Jesus said to Simon, “Do not be afraid; from now on ⁷⁰⁴  you will be catching people.” ⁷⁰⁵  5:11 So ⁷⁰⁶  when they had brought their boats to shore, they left everything and followed ⁷⁰⁷  him.

Healing a Leper

5:12 While ⁷⁰⁸  Jesus ⁷⁰⁹  was in one of the towns, ⁷¹⁰  a man came ⁷¹¹  to him who was covered with ⁷¹²  leprosy. ⁷¹³  When ⁷¹⁴  he saw Jesus, he bowed down with his face to the ground ⁷¹⁵  and begged him, ⁷¹⁶  “Lord, if ⁷¹⁷  you are willing, you can make me clean.” 5:13 So ⁷¹⁸  he stretched out his hand and touched ⁷¹⁹  him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then ⁷²⁰  he ordered the man ⁷²¹  to tell no one, ⁷²²  but commanded him, ⁷²³  “Go ⁷²⁴  and show yourself to a priest, and bring the offering ⁷²⁵  for your cleansing, as Moses commanded, ⁷²⁶  as a testimony to them.” ⁷²⁷  5:15 But the news about him spread even more, ⁷²⁸  and large crowds were gathering together to hear him ⁷²⁹  and to be healed of their illnesses. 5:16 Yet Jesus himself ⁷³⁰  frequently withdrew ⁷³¹  to the wilderness ⁷³²  and prayed.

Healing and Forgiving a Paralytic

5:17 Now on ⁷³³  one of those days, while he was teaching, there were Pharisees ⁷³⁴  and teachers of the law ⁷³⁵  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁷³⁶  and the power of the Lord was with him ⁷³⁷  to heal. 5:18 Just then ⁷³⁸  some men showed up, carrying a paralyzed man ⁷³⁹  on a stretcher. ⁷⁴⁰  They ⁷⁴¹  were trying to bring him in and place him before Jesus. ⁷⁴²  5:19 But ⁷⁴³  since they found ⁷⁴⁴  no way to carry him in because of the crowd, they went up on the roof ⁷⁴⁵  and let him down on the stretcher ⁷⁴⁶  through the roof tiles ⁷⁴⁷  right ⁷⁴⁸  in front of Jesus. ⁷⁴⁹  5:20 When ⁷⁵⁰  Jesus ⁷⁵¹  saw their ⁷⁵²  faith he said, “Friend, ⁷⁵³  your sins are forgiven.” ⁷⁵⁴  5:21 Then ⁷⁵⁵  the experts in the law ⁷⁵⁶  and the Pharisees began to think ⁷⁵⁷  to themselves, ⁷⁵⁸  “Who is this man ⁷⁵⁹  who is uttering blasphemies? ⁷⁶⁰  Who can forgive sins but God alone?” 5:22 When Jesus perceived ⁷⁶¹  their hostile thoughts, ⁷⁶²  he said to them, ⁷⁶³  “Why are you raising objections ⁷⁶⁴  within yourselves? 5:23 Which is easier, ⁷⁶⁵  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ⁷⁶⁶  that the Son of Man ⁷⁶⁷  has authority on earth to forgive sins” – he said to the paralyzed man ⁷⁶⁸  – “I tell you, stand up, take your stretcher ⁷⁶⁹  and go home.” ⁷⁷⁰  5:25 Immediately ⁷⁷¹  he stood up before them, picked ⁷⁷²  up the stretcher ⁷⁷³  he had been lying on, and went home, glorifying ⁷⁷⁴  God. 5:26 Then ⁷⁷⁵  astonishment ⁷⁷⁶  seized them all, and they glorified ⁷⁷⁷  God. They were filled with awe, ⁷⁷⁸  saying, “We have seen incredible ⁷⁷⁹  things ⁷⁸⁰  today.” ⁷⁸¹ 

The Call of Levi; Eating with Sinners

5:27 After ⁷⁸²  this, Jesus ⁷⁸³  went out and saw a tax collector ⁷⁸⁴  named Levi ⁷⁸⁵  sitting at the tax booth. ⁷⁸⁶  “Follow me,” ⁷⁸⁷  he said to him. 5:28 And he got up and followed him, leaving everything ⁷⁸⁸  behind. ⁷⁸⁹ 

5:29 Then ⁷⁹⁰  Levi gave a great banquet ⁷⁹¹  in his house for Jesus, ⁷⁹²  and there was a large crowd of tax collectors and others sitting ⁷⁹³  at the table with them. 5:30 But ⁷⁹⁴  the Pharisees ⁷⁹⁵  and their experts in the law ⁷⁹⁶  complained ⁷⁹⁷  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁷⁹⁸  5:31 Jesus ⁷⁹⁹  answered them, “Those who are well don’t need a physician, but those who are sick do. ⁸⁰⁰  5:32 I have not come ⁸⁰¹  to call the righteous, but sinners to repentance.” ⁸⁰² 

The Superiority of the New

5:33 Then ⁸⁰³  they said to him, “John’s ⁸⁰⁴  disciples frequently fast ⁸⁰⁵  and pray, ⁸⁰⁶  and so do the disciples of the Pharisees, ⁸⁰⁷  but yours continue to eat and drink.” ⁸⁰⁸  5:34 So ⁸⁰⁹  Jesus said to them, “You cannot make the wedding guests ⁸¹⁰  fast while the bridegroom ⁸¹¹  is with them, can you? ⁸¹²  5:35 But those days are coming, and when the bridegroom is taken from them, ⁸¹³  at that time ⁸¹⁴  they will fast.” 5:36 He also told them a parable: ⁸¹⁵  “No one tears a patch from a new garment and sews ⁸¹⁶  it on an old garment. If he does, he will have torn ⁸¹⁷  the new, and the piece from the new will not match the old. ⁸¹⁸  5:37 And no one pours new wine into old wineskins. ⁸¹⁹  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. ⁸²⁰  5:39 ⁸²¹  No ⁸²²  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁸²³ 

Lord of the Sabbath

6:1 Jesus ⁸²⁴  was going through the grain fields on ⁸²⁵  a Sabbath, ⁸²⁶  and his disciples picked some heads of wheat, ⁸²⁷  rubbed them in their hands, and ate them. ⁸²⁸  6:2 But some of the Pharisees ⁸²⁹  said, “Why are you ⁸³⁰  doing what is against the law ⁸³¹  on the Sabbath?” 6:3 Jesus ⁸³²  answered them, ⁸³³  “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took ⁸³⁴  and ate the sacred bread, ⁸³⁵  which is not lawful ⁸³⁶  for any to eat but the priests alone, and ⁸³⁷  gave it to his companions?” ⁸³⁸  6:5 Then ⁸³⁹  he said to them, “The Son of Man is lord ⁸⁴⁰  of the Sabbath.”

Healing a Withered Hand

6:6 On ⁸⁴¹  another Sabbath, Jesus ⁸⁴²  entered the synagogue ⁸⁴³  and was teaching. Now ⁸⁴⁴  a man was there whose right hand was withered. ⁸⁴⁵  6:7 The experts in the law ⁸⁴⁶  and the Pharisees ⁸⁴⁷  watched ⁸⁴⁸  Jesus ⁸⁴⁹  closely to see if ⁸⁵⁰  he would heal on the Sabbath, ⁸⁵¹  so that they could find a reason to accuse him. 6:8 But ⁸⁵²  he knew ⁸⁵³  their thoughts, ⁸⁵⁴  and said to the man who had the withered hand, “Get up and stand here.” ⁸⁵⁵  So ⁸⁵⁶  he rose and stood there. 6:9 Then ⁸⁵⁷  Jesus said to them, “I ask you, ⁸⁵⁸  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ⁸⁵⁹  looking around ⁸⁶⁰  at them all, he said to the man, ⁸⁶¹  “Stretch out your hand.” The man ⁸⁶²  did so, and his hand was restored. ⁸⁶³  6:11 But they were filled with mindless rage ⁸⁶⁴  and began debating with one another what they would do ⁸⁶⁵  to Jesus.

Choosing the Twelve Apostles

6:12 Now ⁸⁶⁶  it was during this time that Jesus ⁸⁶⁷  went out to the mountain ⁸⁶⁸  to pray, and he spent all night ⁸⁶⁹  in prayer to God. ⁸⁷⁰  6:13 When ⁸⁷¹  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁸⁷²  6:14 Simon ⁸⁷³  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ⁸⁷⁴  6:15 Matthew, Thomas, ⁸⁷⁵  James the son of Alphaeus, Simon who was called the Zealot, ⁸⁷⁶  6:16 Judas the son of James, and Judas Iscariot, ⁸⁷⁷  who became a traitor.

The Sermon on the Plain

6:17 Then ⁸⁷⁸  he came down with them and stood on a level place. ⁸⁷⁹  And a large number ⁸⁸⁰  of his disciples had gathered ⁸⁸¹  along with ⁸⁸²  a vast multitude from all over Judea, from ⁸⁸³  Jerusalem, ⁸⁸⁴  and from the seacoast of Tyre ⁸⁸⁵  and Sidon. ⁸⁸⁶  They came to hear him and to be healed ⁸⁸⁷  of their diseases, 6:18 and those who suffered from ⁸⁸⁸  unclean ⁸⁸⁹  spirits were cured. 6:19 The ⁸⁹⁰  whole crowd was trying to touch him, because power ⁸⁹¹  was coming out from him and healing them all.

6:20 Then ⁸⁹²  he looked up ⁸⁹³  at his disciples and said:

“Blessed ⁸⁹⁴  are you who are poor, ⁸⁹⁵  for the kingdom of God belongs ⁸⁹⁶  to you.

6:21 “Blessed are you who hunger ⁸⁹⁷  now, for you will be satisfied. ⁸⁹⁸ 

“Blessed are you who weep now, for you will laugh. ⁸⁹⁹ 

6:22 “Blessed are you when people ⁹⁰⁰  hate you, and when they exclude you and insult you and reject you as evil ⁹⁰¹  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ⁹⁰²  your reward is great in heaven. For their ancestors ⁹⁰³  did the same things to the prophets. ⁹⁰⁴ 

6:24 “But woe ⁹⁰⁵  to you who are rich, for you have received ⁹⁰⁶  your comfort ⁹⁰⁷  already.

6:25 “Woe to you who are well satisfied with food ⁹⁰⁸  now, for you will be hungry.

“Woe to you ⁹⁰⁹  who laugh ⁹¹⁰  now, for you will mourn and weep.

6:26 “Woe to you ⁹¹¹  when all people ⁹¹²  speak well of you, for their ancestors ⁹¹³  did the same things to the false prophets.

6:27 “But I say to you who are listening: Love your enemies, ⁹¹⁴  do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat ⁹¹⁵  you. 6:29 To the person who strikes you on the cheek, ⁹¹⁶  offer the other as well, ⁹¹⁷  and from the person who takes away your coat, ⁹¹⁸  do not withhold your tunic ⁹¹⁹  either. ⁹²⁰  6:30 Give to everyone who asks you, ⁹²¹  and do not ask for your possessions ⁹²²  back ⁹²³  from the person who takes them away. 6:31 Treat others ⁹²⁴  in the same way that you would want them to treat you. ⁹²⁵ 

6:32 “If ⁹²⁶  you love those who love you, what credit is that to you? For even sinners ⁹²⁷  love those who love them. ⁹²⁸  6:33 And ⁹²⁹  if you do good to those who do good to you, what credit is that to you? Even ⁹³⁰  sinners ⁹³¹  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ⁹³²  what credit is that to you? Even sinners ⁹³³  lend to sinners, so that they may be repaid in full. ⁹³⁴  6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁹³⁵  Then ⁹³⁶  your reward will be great, and you will be sons ⁹³⁷  of the Most High, ⁹³⁸  because he is kind to ungrateful and evil people. ⁹³⁹  6:36 Be merciful, ⁹⁴⁰  just as your Father is merciful.

Do Not Judge Others

6:37 “Do ⁹⁴¹  not judge, ⁹⁴²  and you will not be judged; ⁹⁴³  do not condemn, and you will not be condemned; forgive, ⁹⁴⁴  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ⁹⁴⁵  will be poured ⁹⁴⁶  into your lap. For the measure you use will be the measure you receive.” ⁹⁴⁷ 

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ⁹⁴⁸  Won’t they both fall ⁹⁴⁹  into a pit? 6:40 A disciple ⁹⁵⁰  is not greater than ⁹⁵¹  his teacher, but everyone when fully trained will be like his teacher. 6:41 Why ⁹⁵²  do you see the speck ⁹⁵³  in your brother’s eye, but fail to see ⁹⁵⁴  the beam of wood ⁹⁵⁵  in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

6:43 “For ⁹⁵⁶  no good tree bears bad ⁹⁵⁷  fruit, nor again ⁹⁵⁸  does a bad tree bear good fruit, 6:44 for each tree is known ⁹⁵⁹  by its own fruit. For figs are not gathered ⁹⁶⁰  from thorns, nor are grapes picked ⁹⁶¹  from brambles. ⁹⁶²  6:45 The good person out of the good treasury of his ⁹⁶³  heart ⁹⁶⁴  produces good, and the evil person out of his evil treasury ⁹⁶⁵  produces evil, for his mouth speaks ⁹⁶⁶  from what fills ⁹⁶⁷  his heart.

6:46 “Why ⁹⁶⁸  do you call me ‘Lord, Lord,’ ⁹⁶⁹  and don’t do what I tell you? ⁹⁷⁰ 

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁹⁷¹  – I will show you what he is like: 6:48 He is like a man ⁹⁷²  building a house, who dug down deep, ⁹⁷³  and laid the foundation on bedrock. When ⁹⁷⁴  a flood came, the river ⁹⁷⁵  burst against that house but ⁹⁷⁶  could not shake it, because it had been well built. ⁹⁷⁷  6:49 But the person who hears and does not put my words into practice ⁹⁷⁸  is like a man who built a house on the ground without a foundation. When ⁹⁷⁹  the river burst against that house, ⁹⁸⁰  it collapsed immediately, and was utterly destroyed!” ⁹⁸¹ 

Healing the Centurion’s Slave

7:1 After Jesus ⁹⁸²  had finished teaching all this to the people, ⁹⁸³  he entered Capernaum. ⁹⁸⁴  7:2 A centurion ⁹⁸⁵  there ⁹⁸⁶  had a slave ⁹⁸⁷  who was highly regarded, ⁹⁸⁸  but who was sick and at the point of death. 7:3 When the centurion ⁹⁸⁹  heard ⁹⁹⁰  about Jesus, he sent some Jewish elders ⁹⁹¹  to him, asking him to come ⁹⁹²  and heal his slave. 7:4 When ⁹⁹³  they came ⁹⁹⁴  to Jesus, they urged ⁹⁹⁵  him earnestly, ⁹⁹⁶  “He is worthy ⁹⁹⁷  to have you do this for him, 7:5 because he loves our nation, ⁹⁹⁸  and even ⁹⁹⁹  built our synagogue.” ¹⁰⁰⁰  7:6 So ¹⁰⁰¹  Jesus went with them. When ¹⁰⁰²  he was not far from the house, the centurion ¹⁰⁰³  sent friends to say to him, “Lord, do not trouble yourself, ¹⁰⁰⁴  for I am not worthy ¹⁰⁰⁵  to have you come under my roof. 7:7 That is why ¹⁰⁰⁶  I did not presume ¹⁰⁰⁷  to come to you. Instead, say the word, and my servant must be healed. ¹⁰⁰⁸  7:8 For I too am a man set under authority, with soldiers under me. ¹⁰⁰⁹  I say to this one, ‘Go,’ and he goes, ¹⁰¹⁰  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹⁰¹¹  7:9 When Jesus heard this, he was amazed ¹⁰¹²  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ¹⁰¹³  7:10 So ¹⁰¹⁴  when those who had been sent returned to the house, they found the slave ¹⁰¹⁵  well.

Raising a Widow’s Son

7:11 Soon ¹⁰¹⁶  afterward ¹⁰¹⁷  Jesus ¹⁰¹⁸  went to a town ¹⁰¹⁹  called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man ¹⁰²⁰  who had died was being carried out, ¹⁰²¹  the only son of his mother (who ¹⁰²²  was a widow ¹⁰²³ ), and a large crowd from the town ¹⁰²⁴  was with her. 7:13 When ¹⁰²⁵  the Lord saw her, he had compassion ¹⁰²⁶  for her and said to her, “Do not weep.” ¹⁰²⁷  7:14 Then ¹⁰²⁸  he came up ¹⁰²⁹  and touched ¹⁰³⁰  the bier, ¹⁰³¹  and those who carried it stood still. He ¹⁰³²  said, “Young man, I say to you, get up!” 7:15 So ¹⁰³³  the dead man ¹⁰³⁴  sat up and began to speak, and Jesus ¹⁰³⁵  gave him back ¹⁰³⁶  to his mother. 7:16 Fear ¹⁰³⁷  seized them all, and they began to glorify ¹⁰³⁸  God, saying, “A great prophet ¹⁰³⁹  has appeared ¹⁰⁴⁰  among us!” and “God has come to help ¹⁰⁴¹  his people!” 7:17 This ¹⁰⁴²  report ¹⁰⁴³  about Jesus ¹⁰⁴⁴  circulated ¹⁰⁴⁵  throughout ¹⁰⁴⁶  Judea and all the surrounding country.

Jesus and John the Baptist

7:18 John’s ¹⁰⁴⁷  disciples informed him about all these things. So ¹⁰⁴⁸  John called ¹⁰⁴⁹  two of his disciples 7:19 and sent them to Jesus ¹⁰⁵⁰  to ask, ¹⁰⁵¹  “Are you the one who is to come, ¹⁰⁵²  or should we look for another?” 7:20 When ¹⁰⁵³  the men came to Jesus, ¹⁰⁵⁴  they said, “John the Baptist has sent us to you to ask, ¹⁰⁵⁵  ‘Are you the one who is to come, or should we look for another?’” ¹⁰⁵⁶  7:21 At that very time ¹⁰⁵⁷  Jesus ¹⁰⁵⁸  cured many people of diseases, sicknesses, ¹⁰⁵⁹  and evil spirits, and granted ¹⁰⁶⁰  sight to many who were blind. 7:22 So ¹⁰⁶¹  he answered them, ¹⁰⁶²  “Go tell ¹⁰⁶³  John what you have seen and heard: ¹⁰⁶⁴  The blind see, the lame walk, lepers are cleansed, the ¹⁰⁶⁵  deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone ¹⁰⁶⁶  who takes no offense at me.”

7:24 When ¹⁰⁶⁷  John’s messengers had gone, Jesus ¹⁰⁶⁸  began to speak to the crowds about John: “What did you go out into the wilderness ¹⁰⁶⁹  to see? A reed shaken by the wind? ¹⁰⁷⁰  7:25 What ¹⁰⁷¹  did you go out to see? A man dressed in fancy ¹⁰⁷²  clothes? ¹⁰⁷³  Look, those who wear fancy clothes and live in luxury ¹⁰⁷⁴  are in kings’ courts! ¹⁰⁷⁵  7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹⁰⁷⁶  than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹⁰⁷⁷  who will prepare your way before you.’ ¹⁰⁷⁸  7:28 I tell you, among those born of women no one is greater ¹⁰⁷⁹  than John. ¹⁰⁸⁰  Yet the one who is least ¹⁰⁸¹  in the kingdom of God ¹⁰⁸²  is greater than he is.” 7:29 (Now ¹⁰⁸³  all the people who heard this, even the tax collectors, ¹⁰⁸⁴  acknowledged ¹⁰⁸⁵  God’s justice, because they had been baptized ¹⁰⁸⁶  with John’s baptism. 7:30 However, the Pharisees ¹⁰⁸⁷  and the experts in religious law ¹⁰⁸⁸  rejected God’s purpose ¹⁰⁸⁹  for themselves, because they had not been baptized ¹⁰⁹⁰  by John. ¹⁰⁹¹ ) ¹⁰⁹² 

7:31 “To what then should I compare the people ¹⁰⁹³  of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ¹⁰⁹⁴ 

‘We played the flute for you, yet you did not dance; ¹⁰⁹⁵ 

we wailed in mourning, ¹⁰⁹⁶  yet you did not weep.’

7:33 For John the Baptist has come ¹⁰⁹⁷  eating no bread and drinking no wine, ¹⁰⁹⁸  and you say, ‘He has a demon!’ ¹⁰⁹⁹  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹¹⁰⁰  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹¹⁰¹  7:35 But wisdom is vindicated ¹¹⁰²  by all her children.” ¹¹⁰³ 

Jesus’ Anointing

7:36 Now one of the Pharisees ¹¹⁰⁴  asked Jesus ¹¹⁰⁵  to have dinner with him, so ¹¹⁰⁶  he went into the Pharisee’s house and took his place at the table. ¹¹⁰⁷  7:37 Then ¹¹⁰⁸  when a woman of that town, who was a sinner, learned that Jesus ¹¹⁰⁹  was dining ¹¹¹⁰  at the Pharisee’s house, she brought an alabaster jar ¹¹¹¹  of perfumed oil. ¹¹¹²  7:38 As ¹¹¹³  she stood ¹¹¹⁴  behind him at his feet, weeping, she began to wet his feet with her tears. She ¹¹¹⁵  wiped them with her hair, ¹¹¹⁶  kissed ¹¹¹⁷  them, ¹¹¹⁸  and anointed ¹¹¹⁹  them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, ¹¹²⁰  he said to himself, “If this man were a prophet, ¹¹²¹  he would know who and what kind of woman ¹¹²²  this is who is touching him, that she is a sinner.” 7:40 So ¹¹²³  Jesus answered him, ¹¹²⁴  “Simon, I have something to say to you.” He replied, ¹¹²⁵  “Say it, Teacher.” 7:41 “A certain creditor ¹¹²⁶  had two debtors; one owed him ¹¹²⁷  five hundred silver coins, ¹¹²⁸  and the other fifty. 7:42 When they could not pay, he canceled ¹¹²⁹  the debts of both. Now which of them will love him more?” 7:43 Simon answered, ¹¹³⁰  “I suppose the one who had the bigger debt canceled.” ¹¹³¹  Jesus ¹¹³²  said to him, “You have judged rightly.” 7:44 Then, ¹¹³³  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ¹¹³⁴  but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, ¹¹³⁵  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ¹¹³⁶  with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹¹³⁷  but the one who is forgiven little loves little.” 7:48 Then ¹¹³⁸  Jesus ¹¹³⁹  said to her, “Your sins are forgiven.” ¹¹⁴⁰  7:49 But ¹¹⁴¹  those who were at the table ¹¹⁴²  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ¹¹⁴³  said to the woman, “Your faith ¹¹⁴⁴  has saved you; ¹¹⁴⁵  go in peace.”

Jesus’ Ministry and the Help of Women

8:1 Some time ¹¹⁴⁶  afterward ¹¹⁴⁷  he went on through towns ¹¹⁴⁸  and villages, preaching and proclaiming the good news ¹¹⁴⁹  of the kingdom of God. ¹¹⁵⁰  The ¹¹⁵¹  twelve were with him, 8:2 and also some women ¹¹⁵²  who had been healed of evil spirits and disabilities: ¹¹⁵³  Mary ¹¹⁵⁴  (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza ¹¹⁵⁵  (Herod’s ¹¹⁵⁶  household manager), ¹¹⁵⁷  Susanna, and many others who provided for them ¹¹⁵⁸  out of their own resources.

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹¹⁵⁹  from one town after another, ¹¹⁶⁰  he spoke to them ¹¹⁶¹  in a parable: 8:5 “A sower went out to sow ¹¹⁶²  his seed. ¹¹⁶³  And as he sowed, some fell along the path and was trampled on, and the wild birds ¹¹⁶⁴  devoured it. 8:6 Other seed fell on rock, ¹¹⁶⁵  and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, ¹¹⁶⁶  and they grew up with it and choked ¹¹⁶⁷  it. 8:8 But ¹¹⁶⁸  other seed fell on good soil and grew, ¹¹⁶⁹  and it produced a hundred times as much grain.” ¹¹⁷⁰  As he said this, ¹¹⁷¹  he called out, “The one who has ears to hear had better listen!” ¹¹⁷² 

8:9 Then ¹¹⁷³  his disciples asked him what this parable meant. ¹¹⁷⁴  8:10 He ¹¹⁷⁵  said, “You have been given ¹¹⁷⁶  the opportunity to know ¹¹⁷⁷  the secrets ¹¹⁷⁸  of the kingdom of God, ¹¹⁷⁹  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ¹¹⁸⁰ 

8:11 “Now the parable means ¹¹⁸¹  this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil ¹¹⁸²  comes and takes away the word ¹¹⁸³  from their hearts, so that they may not believe ¹¹⁸⁴  and be saved. 8:13 Those ¹¹⁸⁵  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ¹¹⁸⁶  but ¹¹⁸⁷  in a time of testing ¹¹⁸⁸  fall away. ¹¹⁸⁹  8:14 As for the seed that ¹¹⁹⁰  fell among thorns, these are the ones who hear, but ¹¹⁹¹  as they go on their way they are choked ¹¹⁹²  by the worries and riches and pleasures of life, ¹¹⁹³  and their fruit does not mature. ¹¹⁹⁴  8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹¹⁹⁵  the word, cling to it ¹¹⁹⁶  with an honest and good ¹¹⁹⁷  heart, and bear fruit with steadfast endurance. ¹¹⁹⁸ 

Showing the Light

8:16 “No one lights ¹¹⁹⁹  a lamp ¹²⁰⁰  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ¹²⁰¹  8:17 For nothing is hidden ¹²⁰²  that will not be revealed, ¹²⁰³  and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, ¹²⁰⁴  for whoever has will be given more, but ¹²⁰⁵  whoever does not have, even what he thinks he has ¹²⁰⁶  will be taken from him.”

Jesus’ True Family

8:19 Now Jesus’ ¹²⁰⁷  mother and his brothers ¹²⁰⁸  came to him, but ¹²⁰⁹  they could not get near him because of the crowd. 8:20 So ¹²¹⁰  he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied ¹²¹¹  to them, “My mother and my brothers are those ¹²¹²  who hear the word of God and do it.” ¹²¹³ 

Stilling of a Storm

8:22 One ¹²¹⁴  day Jesus ¹²¹⁵  got into a boat ¹²¹⁶  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ¹²¹⁷  they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm ¹²¹⁸  came down on the lake, ¹²¹⁹  and the boat ¹²²⁰  started filling up with water, and they were in danger. 8:24 They ¹²²¹  came ¹²²²  and woke him, saying, “Master, Master, ¹²²³  we are about to die!” So ¹²²⁴  he got up and rebuked ¹²²⁵  the wind and the raging waves; ¹²²⁶  they died down, and it was calm. 8:25 Then ¹²²⁷  he said to them, “Where is your faith?” ¹²²⁸  But they were afraid and amazed, ¹²²⁹  saying to one another, “Who then is this? He commands even the winds and the water, ¹²³⁰  and they obey him!”

Healing of a Demoniac

8:26 So ¹²³¹  they sailed over to the region of the Gerasenes, ¹²³²  which is opposite ¹²³³  Galilee. 8:27 As ¹²³⁴  Jesus ¹²³⁵  stepped ashore, ¹²³⁶  a certain man from the town ¹²³⁷  met him who was possessed by demons. ¹²³⁸  For a long time this man ¹²³⁹  had worn no clothes and had not lived in a house, but among ¹²⁴⁰  the tombs. 8:28 When he saw ¹²⁴¹  Jesus, he cried out, fell ¹²⁴²  down before him, and shouted with a loud voice, “Leave me alone, ¹²⁴³  Jesus, Son of the Most High ¹²⁴⁴  God! I beg you, do not torment ¹²⁴⁵  me!” 8:29 For Jesus ¹²⁴⁶  had started commanding ¹²⁴⁷  the evil ¹²⁴⁸  spirit to come out of the man. (For it had seized him many times, so ¹²⁴⁹  he would be bound with chains and shackles ¹²⁵⁰  and kept under guard. But ¹²⁵¹  he would break the restraints and be driven by the demon into deserted ¹²⁵²  places.) ¹²⁵³  8:30 Jesus then ¹²⁵⁴  asked him, “What is your name?” He ¹²⁵⁵  said, “Legion,” ¹²⁵⁶  because many demons had entered him. 8:31 And they began to beg ¹²⁵⁷  him not to order ¹²⁵⁸  them to depart into the abyss. ¹²⁵⁹  8:32 Now a large herd of pigs was feeding there on the hillside, ¹²⁶⁰  and the demonic spirits ¹²⁶¹  begged Jesus ¹²⁶²  to let them go into them. He gave them permission. ¹²⁶³  8:33 So ¹²⁶⁴  the demons came out of the man and went into the pigs, and the herd of pigs ¹²⁶⁵  rushed down the steep slope into the lake and drowned. 8:34 When ¹²⁶⁶  the herdsmen saw what had happened, they ran off and spread the news ¹²⁶⁷  in the town ¹²⁶⁸  and countryside. 8:35 So ¹²⁶⁹  the people went out to see what had happened, and they came to Jesus. They ¹²⁷⁰  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those ¹²⁷¹  who had seen it told them how the man who had been demon-possessed had been healed. ¹²⁷²  8:37 Then ¹²⁷³  all the people of the Gerasenes ¹²⁷⁴  and the surrounding region ¹²⁷⁵  asked Jesus ¹²⁷⁶  to leave them alone, ¹²⁷⁷  for they were seized with great fear. ¹²⁷⁸  So ¹²⁷⁹  he got into the boat and left. ¹²⁸⁰  8:38 The man from whom the demons had gone out begged to go ¹²⁸¹  with him, but Jesus ¹²⁸²  sent him away, saying, 8:39 “Return to your home, ¹²⁸³  and declare ¹²⁸⁴  what God has done for you.” ¹²⁸⁵  So ¹²⁸⁶  he went away, proclaiming throughout the whole town ¹²⁸⁷  what Jesus ¹²⁸⁸  had done for him.

Restoration and Healing

8:40 Now when Jesus returned, ¹²⁸⁹  the crowd welcomed him, because they were all waiting for him. 8:41 Then ¹²⁹⁰  a man named Jairus, who was a ruler ¹²⁹¹  of the synagogue, ¹²⁹²  came up. Falling ¹²⁹³  at Jesus’ feet, he pleaded ¹²⁹⁴  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ¹²⁹⁵ 

As Jesus was on his way, the crowds pressed ¹²⁹⁶  around him. 8:43 Now ¹²⁹⁷  a woman was there who had been suffering from a hemorrhage ¹²⁹⁸  for twelve years ¹²⁹⁹  but could not be healed by anyone. 8:44 She ¹³⁰⁰  came up behind Jesus ¹³⁰¹  and touched the edge ¹³⁰²  of his cloak, ¹³⁰³  and at once the bleeding ¹³⁰⁴  stopped. 8:45 Then ¹³⁰⁵  Jesus asked, ¹³⁰⁶  “Who was it who touched me?” When they all denied it, Peter ¹³⁰⁷  said, “Master, the crowds are surrounding you and pressing ¹³⁰⁸  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹³⁰⁹  from me.” 8:47 When ¹³¹⁰  the woman saw that she could not escape notice, ¹³¹¹  she came trembling and fell down before him. In ¹³¹²  the presence of all the people, she explained why ¹³¹³  she had touched him and how she had been immediately healed. 8:48 Then ¹³¹⁴  he said to her, “Daughter, your faith has made you well. ¹³¹⁵  Go in peace.”

8:49 While he was still speaking, someone from the synagogue ruler’s ¹³¹⁶  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ¹³¹⁷  him, “Do not be afraid; just believe, and she will be healed.” ¹³¹⁸  8:51 Now when he came to the house, Jesus ¹³¹⁹  did not let anyone go in with him except Peter, John, ¹³²⁰  and James, and the child’s father and mother. 8:52 Now they were all ¹³²¹  wailing and mourning ¹³²²  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ¹³²³  of him, because they knew ¹³²⁴  that she was dead. ¹³²⁵  8:54 But Jesus ¹³²⁶  gently took her by the hand and said, ¹³²⁷  “Child, get up.” 8:55 Her ¹³²⁸  spirit returned, ¹³²⁹  and she got up immediately. Then ¹³³⁰  he told them to give her something to eat. 8:56 Her ¹³³¹  parents were astonished, but he ordered them to tell no one ¹³³²  what had happened.

[11:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ² tn Grk “Who among you will have a friend and go to him.”

[11:5]  ³ tn Grk “he will go to him.”

[11:5]  ⁴ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:6]  ⁵ tn Grk “has come to me from the road.”

[11:6]  ⁶ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:7]  ⁹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ¹⁰ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ¹¹ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ¹² tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:8]  ¹³ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ¹⁴ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ¹⁵ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:9]  ¹⁷ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ¹⁸ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ¹⁹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10]  ²¹ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ²² tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:11]  ²⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ²⁶ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ²⁷ sn The snake probably refers to a water snake.

[11:12]  ²⁹ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:13]  ³³ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ³⁴ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:18]  ³⁷ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ³⁸ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ³⁹ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[1:1]  ⁴¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ⁴² tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ⁴³ tn Or “events.”

[1:1]  ⁴⁴ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:2]  ⁴⁵ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ⁴⁶ tn Or “delivered.”

[1:2]  ⁴⁷ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁴⁸ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:3]  ⁴⁹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ⁵⁰ sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ⁵¹ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ⁵² sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[1:4]  ⁵³ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ⁵⁴ tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[1:5]  ⁵⁷ 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]  ⁵⁸ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Grk “and her name was Elizabeth.”

[1:5]  ⁶² tn Grk “a wife of the daughters of Aaron.”

[1:6]  ⁶¹ 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]  ⁶² tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  ⁶³ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:7]  ⁶⁵ 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]  ⁶⁶ tn Grk “were both advanced in days” (an idiom for old age).

[1:8]  ⁶⁹ 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]  ⁷⁰ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ⁷¹ tn Grk “serving as priest in the order of his division before God.”

[1:9]  ⁷³ 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]  ⁷⁴ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ⁷⁵ 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]  ⁷⁷ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ⁷⁸ 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]  ⁷⁹ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:11]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁹ tn The passive means that the prayer was heard by God.

[1:13]  ⁹⁰ 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]  ⁹¹ 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.

[1:14]  ⁹³ tn Grk “This will be joy and gladness.”

[1:14]  ⁹⁴ tn Or “because of.”

[1:14]  ⁹⁵ 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]  ⁹⁷ tn Grk “before.”

[1:15]  ⁹⁸ 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]  ⁹⁹ 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.

[1:16]  ¹⁰¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ¹⁰² 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]  ¹⁰³ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:17]  ¹⁰⁵ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ¹⁰⁶ 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]  ¹⁰⁹ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹¹⁰ tn Grk “How will I know this?”

[1:18]  ¹¹¹ tn Grk “is advanced in days” (an idiom for old age).

[1:19]  ¹¹³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ¹¹⁴ tn Grk “the one who is standing before God.”

[1:19]  ¹¹⁵ tn Grk “to announce these things of good news to you.”

[1:20]  ¹¹⁷ tn Grk “behold.”

[1:20]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ¹²² tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ¹²³ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ¹²⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹²⁶ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹²⁷ 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]  ¹²⁸ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ¹²⁹ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ¹³⁰ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[1:23]  ¹²⁹ 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]  ¹³³ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ¹³⁴ tn Or “Elizabeth conceived.”

[1:24]  ¹³⁵ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ¹³⁶ 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]  ¹³⁷ tn Grk “Thus.”

[1:25]  ¹³⁸ tn Grk “in the days.”

[1:25]  ¹³⁹ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁴⁰ 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]  ¹⁴¹ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:26]  ¹⁴¹ 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]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ 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.

[1:27]  ¹⁴⁵ tn Or “promised in marriage.”

[1:27]  ¹⁴⁶ tn Grk “Joseph, of the house of David.”

[1:28]  ¹⁴⁹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ¹⁵⁰ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ¹⁵¹ 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]  ¹⁵² 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]  ¹⁵³ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:29]  ¹⁵³ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ¹⁵⁴ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ¹⁵⁵ 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]  ¹⁵⁷ 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]  ¹⁵⁸ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ¹⁵⁹ tn Or “grace.”

[1:31]  ¹⁶¹ tn Grk “And behold.”

[1:31]  ¹⁶² tn Grk “you will conceive in your womb.”

[1:31]  ¹⁶³ tn Or “and bear.”

[1:31]  ¹⁶⁴ tn Grk “you will call his name.”

[1:31]  ¹⁶⁵ tn See v. 13 for a similar construction.

[1:32]  ¹⁶⁵ tn Grk “this one.”

[1:32]  ¹⁶⁶ 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]  ¹⁶⁷ 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.

[1:32]  ¹⁶⁸ tn Or “ancestor.”

[1:33]  ¹⁶⁹ 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]  ¹⁷⁰ tn Or “over Israel.”

[1:34]  ¹⁷³ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ¹⁷⁴ 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]  ¹⁷⁷ 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]  ¹⁷⁸ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ¹⁷⁹ 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]  ¹⁸⁰ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ¹⁸¹ 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]  ¹⁸¹ tn Grk “behold.”

[1:36]  ¹⁸² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ¹⁸³ tn Or “has conceived.”

[1:36]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ¹⁹⁰ tn Grk “behold.”

[1:38]  ¹⁹¹ 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]  ¹⁹² tn Grk “let this be to me.”

[1:38]  ¹⁹³ 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]  ¹⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:39]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁷ 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]  ¹⁹⁸ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹⁹⁹ tn The antecedent of “her” is Elizabeth.

[1:41]  ²⁰⁰ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:42]  ²⁰¹ 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]  ²⁰² 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]  ²⁰³ 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]  ²⁰⁴ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:43]  ²⁰⁵ 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]  ²⁰⁹ tn Grk “for behold.”

[1:44]  ²¹⁰ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ²¹¹ 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]  ²¹³ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ²¹⁴ 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]  ²¹⁵ 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]  ²¹⁶ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:46]  ²¹⁷ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ²¹⁸ 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]  ²¹⁹ tn Or “lifts up the Lord in praise.”

[1:46]  ²²⁰ 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]  ²²¹ 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]  ²²⁵ tn See the note on the word “servant” in v. 38.

[1:48]  ²²⁶ tn Grk “for behold.”

[1:48]  ²²⁷ 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]  ²²⁸ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:49]  ²²⁹ tn Traditionally, “the Mighty One.”

[1:50]  ²³³ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ²³⁴ 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]  ²³⁵ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:51]  ²³⁷ 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]  ²³⁸ 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]  ²⁴¹ tn Or “rulers.”

[1:52]  ²⁴² tn Or “those of humble position”

[1:53]  ²⁴⁵ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ²⁴⁶ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[1:54]  ²⁴⁹ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ²⁵⁰ tn Or “his [God’s] loyal love.”

[1:55]  ²⁵³ 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]  ²⁵⁴ tn Grk “fathers.”

[1:55]  ²⁵⁵ tn Grk “his seed” (an idiom for offspring or descendants).

[1:56]  ²⁵⁷ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ²⁵⁸ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ²⁵⁹ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:57]  ²⁶¹ tn Grk “the time was fulfilled.”

[1:57]  ²⁶² tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[1:58]  ²⁶⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ²⁶⁶ tn Grk “had magnified his mercy with her.”

[1:58]  ²⁶⁷ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[1:59]  ²⁶⁹ 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]  ²⁷⁰ 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]  ²⁷¹ 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]  ²⁷³ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ²⁷⁴ 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]  ²⁷⁵ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ²⁷⁶ 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]  ²⁷⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ²⁷⁸ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ²⁷⁹ tn Grk “There is no one from your relatives who is called by this name.”

[1:62]  ²⁸¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ²⁸² tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ²⁸³ 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]  ²⁸⁴ tn Grk “what he might wish to call him.”

[1:63]  ²⁸⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ²⁸⁶ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ²⁸⁷ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ²⁸⁸ 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]  ²⁸⁹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ²⁹⁰ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ²⁹¹ 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]  ²⁹² 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]  ²⁹³ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:66]  ²⁹⁷ 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]  ²⁹⁸ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ²⁹⁹ 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]  ³⁰⁰ tn Or “what manner of child will this one be?”

[1:66]  ³⁰¹ 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]  ³⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ³⁰² tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:68]  ³⁰⁵ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ³⁰⁶ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ³⁰⁷ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:69]  ³⁰⁹ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ³¹⁰ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ³¹¹ 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]  ³¹² 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]  ³¹³ tn Grk “from the ages,” “from eternity.”

[1:71]  ³¹⁷ tn Grk “from long ago, salvation.”

[1:71]  ³¹⁸ 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]  ³²¹ 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]  ³²² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ³²³ 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]  ³²⁴ 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]  ³²⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ³²⁶ tn Or “forefather”; Grk “father.”

[1:73]  ³²⁷ 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]  ³²⁹ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ³³⁰ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ³³³ 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]  ³³⁴ tn Grk “all our days.”

[1:76]  ³³⁷ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ³³⁸ 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]  ³³⁹ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ³⁴⁰ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ³⁴¹ 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.

[1:77]  ³⁴¹ 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]  ³⁴² sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[1:78]  ³⁴⁵ 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]  ³⁴⁶ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ³⁴⁷ 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]  ³⁴⁸ tn Grk “shall visit us.”

[1:79]  ³⁴⁹ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ³⁵⁰ tn Or “the path.”

[1:80]  ³⁵³ tn This verb is imperfect.

[1:80]  ³⁵⁴ tn This verb is also imperfect.

[1:80]  ³⁵⁵ tn Or “desert.”

[1:80]  ³⁵⁶ tn Grk “until the day of his revealing.”

[2:1]  ³⁵⁷ 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]  ³⁵⁸ sn This decree was a formal decree from the Roman Senate.

[2:1]  ³⁵⁹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ³⁶⁰ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ³⁶¹ 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]  ³⁶² tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:2]  ³⁶¹ 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]  ³⁶⁵ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ³⁶⁶ tn Or “hometown” (so CEV).

[2:4]  ³⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ³⁷⁰ sn On Nazareth see Luke 1:26.

[2:4]  ³⁷¹ 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]  ³⁷² 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]  ³⁷³ 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]  ³⁷⁴ tn Or “family,” “lineage.”

[2:5]  ³⁷³ 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]  ³⁷⁴ 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 mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[2:6]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁸¹ 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]  ³⁸² tn Or “a feeding trough.”

[2:7]  ³⁸³ 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.

[2:8]  ³⁸⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ³⁸⁶ 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. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ³⁸⁷ tn Grk “in that region.”

[2:8]  ³⁸⁸ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:9]  ³⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ³⁹⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ³⁹¹ tn Or “stood in front of.”

[2:9]  ³⁹² tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:10]  ³⁹³ tn Grk “behold.”

[2:10]  ³⁹⁴ tn Grk “I evangelize to you great joy.”

[2:11]  ³⁹⁷ 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]  ³⁹⁸ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³⁹⁹ tn This is another indication of a royal, messianic connection.

[2:11]  ⁴⁰⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:12]  ⁴⁰¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ⁴⁰² sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ⁴⁰³ tn Or “a feeding trough,” see Luke 2:7.

[2:13]  ⁴⁰⁵ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ⁴⁰⁶ tn Grk “a multitude of the armies of heaven.”

[2:14]  ⁴⁰⁹ sn Glory here refers to giving honor to God.

[2:14]  ⁴¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁴¹¹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 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]  ⁴¹³ 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]  ⁴¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ⁴¹⁵ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[2:16]  ⁴¹⁷ tn Or “a feeding trough.”

[2:17]  ⁴²¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ⁴²² 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]  ⁴²³ tn Grk “the word which had been spoken to them.”

[2:18]  ⁴²⁵ 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]  ⁴²⁹ 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]  ⁴³³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁴³⁴ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁴³⁵ 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.

[2:21]  ⁴³⁷ 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]  ⁴³⁸ 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]  ⁴⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁴⁴² tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  ⁴⁴³ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁴⁴⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁴⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁴⁴⁵ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ⁴⁴⁶ sn An allusion to Exod 13:2, 12, 15.

[2:24]  ⁴⁴⁹ 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]  ⁴⁵⁰ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:25]  ⁴⁵³ 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]  ⁴⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁴⁵⁵ 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]  ⁴⁵⁶ tn Or “deliverance,” “consolation.”

[2:25]  ⁴⁵⁷ 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]  ⁴⁵⁷ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁴⁵⁸ 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]  ⁴⁵⁹ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁴⁶⁰ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁴⁶¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:27]  ⁴⁶¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁴⁶² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁴⁶³ 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]  ⁴⁶⁴ tn Grk “the temple.”

[2:27]  ⁴⁶⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:28]  ⁴⁶⁵ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ⁴⁶⁶ 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]  ⁴⁶⁹ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁴⁷⁰ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁴⁷¹ 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]  ⁴⁷² 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]  ⁴⁷³ tn Grk “now release your servant.”

[2:30]  ⁴⁷³ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ⁴⁷⁷ 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]  ⁴⁸¹ 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]  ⁴⁸² sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[2:33]  ⁴⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ⁴⁸⁶ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ⁴⁸⁷ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ⁴⁸⁸ 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]  ⁴⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁴⁹⁰ tn Grk “behold.”

[2:34]  ⁴⁹¹ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁴⁹² 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]  ⁴⁹³ tn Grk “and for a sign of contradiction.”

[2:35]  ⁴⁹³ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ⁴⁹⁴ 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]  ⁴⁹⁵ 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]  ⁴⁹⁶ 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]  ⁴⁹⁷ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[2:37]  ⁵⁰¹ 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]  ⁵⁰² sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:38]  ⁵⁰⁵ tn Grk “at that very hour.”

[2:38]  ⁵⁰⁶ 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]  ⁵⁰⁷ 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]  ⁵⁰⁸ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁵⁰⁹ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:39]  ⁵⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ⁵¹⁰ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ⁵¹¹ tn Or “completed.”

[2:39]  ⁵¹² sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ⁵¹³ tn Or “city.”

[2:39]  ⁵¹⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:40]  ⁵¹³ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ⁵¹⁴ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ⁵¹⁵ tn Or “grace.”

[2:40]  ⁵¹⁶ sn On the phrase the favor of God see Luke 1:66.

[2:41]  ⁵¹⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ⁵¹⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ⁵¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ⁵²⁰ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ⁵²¹ 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]  ⁵²¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ⁵²² 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]  ⁵²³ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

[2:43]  ⁵²⁵ 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]  ⁵²⁶ tn Grk “when the days ended.”

[2:43]  ⁵²⁷ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁵²⁸ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ⁵²⁹ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[2:44]  ⁵²⁹ 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]  ⁵³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ⁵³¹ tn Or “and friends.” See L&N 28.30 and 34.17.

[2:45]  ⁵³³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:45]  ⁵³⁴ sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

[2:46]  ⁵³⁷ 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]  ⁵³⁸ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ⁵³⁹ tn Grk “the temple.”

[2:46]  ⁵⁴⁰ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[2:47]  ⁵⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ⁵⁴² 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]  ⁵⁴⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁵⁴⁶ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁵⁴⁷ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁵⁴⁸ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁵⁴⁹ tn Or “Child, why did you do this to us?”

[2:48]  ⁵⁵⁰ tn Or “your father and I have been terribly worried looking for you.”

[2:49]  ⁵⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ⁵⁵⁰ tn Grk “he said to them.”

[2:49]  ⁵⁵¹ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁵⁵² 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]  ⁵⁵³ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

[2:50]  ⁵⁵⁴ tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

[2:50]  ⁵⁵⁵ 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]  ⁵⁵⁶ tn Or “the matter.”

[2:50]  ⁵⁵⁷ tn Grk “which he spoke.”

[2:51]  ⁵⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁵⁵⁸ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁵⁵⁹ tn Or “was submitting.”

[2:51]  ⁵⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁵⁶¹ tn Or “all these words.”

[2:51]  ⁵⁶² sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[2:52]  ⁵⁶¹ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[3:1]  ⁵⁶⁵ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ⁵⁶⁶ 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]  ⁵⁶⁷ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ⁵⁶⁸ 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]  ⁵⁶⁹ 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 b.c.-a.d. 34.

[3:1]  ⁵⁷⁰ sn Nothing else is known about Lysanias tetrarch of Abilene.

[3:2]  ⁵⁶⁹ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ⁵⁷⁰ 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.

[3:2]  ⁵⁷¹ tn Or “desert.”

[3:3]  ⁵⁷³ 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]  ⁵⁷⁴ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ⁵⁷⁵ 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]  ⁵⁷⁷ tn Or “A voice.”

[3:4]  ⁵⁷⁸ 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]  ⁵⁷⁹ 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]  ⁵⁸¹ 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]  ⁵⁸⁵ tn Grk “all flesh.”

[3:6]  ⁵⁸⁶ 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]  ⁵⁸⁹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ⁵⁹⁰ 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]  ⁵⁹¹ tn Or “snakes.”

[3:7]  ⁵⁹² 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]  ⁵⁹³ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ⁵⁹⁴ 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]  ⁵⁹⁵ tn In other words, “do not even begin to think this.”

[3:8]  ⁵⁹⁶ 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]  ⁵⁹⁷ 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]  ⁵⁹⁷ 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]  ⁵⁹⁸ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[3:10]  ⁶⁰¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ⁶⁰² 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]  ⁶⁰⁵ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ⁶⁰⁶ 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]  ⁶⁰⁷ 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]  ⁶⁰⁹ 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]  ⁶¹³ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  ⁶¹⁴ tn Or “than you are ordered to.”

[3:14]  ⁶¹⁷ tn Grk “And soldiers.”

[3:14]  ⁶¹⁸ tn Grk “And what should we ourselves do?”

[3:14]  ⁶¹⁹ 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]  ⁶²⁰ 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]  ⁶²¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ⁶²² tn Grk “pondered in their hearts.”

[3:15]  ⁶²³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁶²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:16]  ⁶²⁵ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ⁶²⁶ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ⁶²⁷ tn Grk “of whom I am not worthy.”

[3:16]  ⁶²⁸ 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]  ⁶²⁹ 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]  ⁶²⁹ 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]  ⁶³⁰ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁶³¹ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:18]  ⁶³³ tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

[3:18]  ⁶³⁴ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:19]  ⁶³⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁶³⁸ sn See the note on tetrarch in 3:1.

[3:19]  ⁶³⁹ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  ⁶⁴⁰ tn Or “immoralities.”

[3:21]  ⁶⁴¹ 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]  ⁶⁴² 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]  ⁶⁴³ 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]  ⁶⁴⁵ 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]  ⁶⁴⁶ 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]  ⁶⁴⁷ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:23]  ⁶⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ⁶⁵⁰ 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]  ⁶⁵¹ 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]  ⁶⁵² 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]  ⁶⁵³ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

[3:27]  ⁶⁵³ sn On Zerubbabel see Ezra 2:2.

[3:27]  ⁶⁵⁴ sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).

[3:27]  ⁶⁵⁵ 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]  ⁶⁵⁷ 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]  ⁶⁵⁸ 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]  ⁶⁶¹ tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [Ë^1,13] 33 Ï latt sy^p,h bo) have Σαλμών (Salmwn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).

[3:33]  ⁶⁶⁵ tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (Ì^4vid א* 1241 pc sa); and Amminadab, Admin, Arni (א² L X [Γ] ˹³ pc). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.

[3:34]  ⁶⁶⁹ 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]  ⁶⁷³ tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, Ì^75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ˹ 33 (Καϊνάμ), A Θ Ψ 0102 ˹³ Ï (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.

[3:37]  ⁶⁷⁷ 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]  ⁶⁷⁸ 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]  ⁶⁸¹ 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]  ⁶⁸⁵ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ⁶⁸⁶ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ⁶⁸⁷ 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]  ⁶⁸⁸ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ⁶⁸⁹ tn Or “desert.”

[4:2]  ⁶⁸⁹ 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]  ⁶⁹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁶⁹¹ 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]  ⁶⁹² tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:3]  ⁶⁹³ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ⁶⁹⁴ tn Grk “say to this stone that it should become bread.”

[4:4]  ⁶⁹⁷ 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]  ⁶⁹⁸ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:5]  ⁷⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  ⁷⁰² tn Grk “he.”

[4:5]  ⁷⁰³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁷⁰⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  ⁷⁰⁵ tn Grk “And the devil.”

[4:6]  ⁷⁰⁶ 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]  ⁷⁰⁷ 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]  ⁷⁰⁸ 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]  ⁷⁰⁹ 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]  ⁷⁰⁹ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ⁷¹⁰ 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]  ⁷¹¹ 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]  ⁷¹³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁷¹⁴ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁷¹⁵ 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]  ⁷¹⁶ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ⁷¹⁷ 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]  ⁷¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁷¹⁸ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁷¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁷²⁰ tn Grk “and stood him.”

[4:9]  ⁷²¹ 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]  ⁷²² tn This is another first class condition, as in v. 3.

[4:10]  ⁷²¹ 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]  ⁷²⁵ sn A quotation from Ps 91:12.

[4:12]  ⁷²⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ⁷³⁰ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ⁷³¹ 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]  ⁷³³ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁷³⁴ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁷³⁵ tn Grk “until a favorable time.”

[4:14]  ⁷³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁷³⁸ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ⁷³⁹ tn Grk “went out.”

[4:14]  ⁷⁴⁰ tn Grk “all the surrounding region.”

[4:15]  ⁷⁴¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁷⁴² tn The imperfect verb has been translated ingressively.

[4:15]  ⁷⁴³ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ⁷⁴⁴ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:16]  ⁷⁴⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁷⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁷⁴⁷ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  ⁷⁴⁸ sn See the note on synagogues in 4:15.

[4:16]  ⁷⁴⁹ tn Grk “according to his custom.”

[4:16]  ⁷⁵⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ⁷⁵¹ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:17]  ⁷⁴⁹ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁷⁵⁰ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:18]  ⁷⁵³ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁷⁵⁴ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁷⁵⁵ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁷⁵⁶ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁷⁵⁷ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁷⁵⁸ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁷⁵⁹ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁷⁶⁰ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:19]  ⁷⁵⁷ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ⁷⁵⁸ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[4:20]  ⁷⁶¹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁷⁶² tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁷⁶³ tn Or “gazing at,” “staring at.”

[4:21]  ⁷⁶⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁷⁶⁶ sn See the note on today in 2:11.

[4:21]  ⁷⁶⁷ tn Grk “in your hearing.”

[4:22]  ⁷⁶⁹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁷⁷⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁷⁷¹ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:23]  ⁷⁷³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁷⁷⁴ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁷⁷⁵ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:24]  ⁷⁷⁷ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁷⁷⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁷⁷⁹ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:25]  ⁷⁸¹ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ⁷⁸² tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ⁷⁸³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:26]  ⁷⁸⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ⁷⁸⁶ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:27]  ⁷⁸⁹ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁷⁹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁷⁹¹ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[4:28]  ⁷⁹³ tn The words “the people” are not in the Greek text but have been supplied.

[4:29]  ⁷⁹⁷ tn Grk “cast.”

[4:29]  ⁷⁹⁸ tn Or “city.”

[4:29]  ⁷⁹⁹ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ⁸⁰⁰ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[4:30]  ⁸⁰¹ tn Grk “their midst.”

[4:30]  ⁸⁰² tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[4:31]  ⁸⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ⁸⁰⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  ⁸⁰⁷ tn Or “city.”

[4:31]  ⁸⁰⁸ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[4:32]  ⁸⁰⁹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ⁸¹⁰ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ⁸¹¹ tn Grk “because his word was.”

[4:32]  ⁸¹² sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[4:33]  ⁸¹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ⁸¹⁴ sn See the note on synagogues in 4:15.

[4:33]  ⁸¹⁵ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[4:34]  ⁸¹⁷ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ⁸¹⁸ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:35]  ⁸²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ⁸²² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ⁸²³ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ⁸²⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁸²⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:36]  ⁸²⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁸²⁶ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁸²⁷ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ⁸²⁸ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:37]  ⁸²⁹ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ⁸³⁰ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ⁸³¹ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[4:38]  ⁸³³ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁸³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁸³⁵ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:39]  ⁸³⁷ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁸³⁸ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ⁸³⁹ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ⁸⁴⁰ tn The imperfect verb has been translated ingressively.

[4:40]  ⁸⁴¹ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ⁸⁴² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁸⁴³ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ⁸⁴⁵ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁸⁴⁶ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁸⁴⁷ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁸⁴⁸ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ⁸⁴⁹ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ⁸⁵⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:42]  ⁸⁴⁹ tn Grk “When it became day.”

[4:42]  ⁸⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁸⁵¹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[4:43]  ⁸⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁸⁵⁴ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁸⁵⁵ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁸⁵⁶ tn Or “cities.”

[4:43]  ⁸⁵⁷ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁸⁵⁸ tn Grk “because for this purpose I was sent.”

[4:44]  ⁸⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ⁸⁵⁸ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[5:1]  ⁸⁶¹ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:1]  ⁸⁶² sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁸⁶³ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:2]  ⁸⁶⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  ⁸⁶⁹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁸⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁸⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁸⁷² tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:4]  ⁸⁷³ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ⁸⁷⁷ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁸⁷⁸ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁸⁷⁹ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁸⁸⁰ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁸⁸¹ tn Or “let down.”

[5:6]  ⁸⁸¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁸⁸² tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:7]  ⁸⁸⁵ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ⁸⁸⁶ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ⁸⁸⁷ tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:8]  ⁸⁸⁹ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ⁸⁹⁰ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:9]  ⁸⁹³ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ⁸⁹⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ⁸⁹⁵ sn In the Greek text, this term is in an emphatic position.

[5:10]  ⁸⁹⁷ tn Or “business associates.”

[5:10]  ⁸⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁸⁹⁹ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁹⁰⁰ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:11]  ⁹⁰¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁹⁰² sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[5:12]  ⁹⁰⁵ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:12]  ⁹⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁹⁰⁷ tn Or “cities.”

[5:12]  ⁹⁰⁸ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ⁹⁰⁹ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁹¹⁰ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ⁹¹¹ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ⁹¹² tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ⁹¹³ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ⁹¹⁴ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:13]  ⁹⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁹¹⁰ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:14]  ⁹¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁹¹⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁹¹⁵ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ⁹¹⁶ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ⁹¹⁷ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ⁹¹⁸ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ⁹¹⁹ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁹²⁰ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:15]  ⁹¹⁷ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁹¹⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:16]  ⁹²¹ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ⁹²² tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ⁹²³ tn Or “desert.”

[5:17]  ⁹²⁵ tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:17]  ⁹²⁶ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ⁹²⁷ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ⁹²⁸ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ⁹²⁹ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[5:18]  ⁹²⁹ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ⁹³⁰ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ⁹³¹ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ⁹³² tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ⁹³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁹³³ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ⁹³⁴ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ⁹³⁵ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ⁹³⁶ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ⁹³⁷ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ⁹³⁸ tn Grk “in the midst.”

[5:19]  ⁹³⁹ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:20]  ⁹³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ⁹³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ⁹³⁹ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁹⁴⁰ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ⁹⁴¹ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:21]  ⁹⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁹⁴² tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ⁹⁴³ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁹⁴⁴ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ⁹⁴⁵ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ⁹⁴⁶ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:22]  ⁹⁴⁵ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ⁹⁴⁶ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ⁹⁴⁷ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ⁹⁴⁸ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:23]  ⁹⁴⁹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:24]  ⁹⁵³ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ⁹⁵⁴ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ⁹⁵⁵ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ⁹⁵⁶ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ⁹⁵⁷ tn Grk “to your house.”

[5:25]  ⁹⁵⁷ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ⁹⁵⁸ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ⁹⁵⁹ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ⁹⁶⁰ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[5:26]  ⁹⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ⁹⁶² tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ⁹⁶³ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ⁹⁶⁴ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ⁹⁶⁵ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ⁹⁶⁶ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ⁹⁶⁷ sn See the note on today in 2:11.

[5:27]  ⁹⁶⁵ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ⁹⁶⁶ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ⁹⁶⁷ sn See the note on tax collectors in 3:12.

[5:27]  ⁹⁶⁸ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ⁹⁶⁹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ⁹⁷⁰ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:28]  ⁹⁶⁹ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ⁹⁷⁰ tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[5:29]  ⁹⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁹⁷⁴ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ⁹⁷⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁹⁷⁶ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[5:30]  ⁹⁷⁷ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁹⁷⁸ sn See the note on Pharisees in 5:17.

[5:30]  ⁹⁷⁹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁹⁸⁰ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁹⁸¹ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:31]  ⁹⁸¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ⁹⁸² sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:32]  ⁹⁸⁵ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ⁹⁸⁶ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[5:33]  ⁹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ⁹⁹⁰ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  ⁹⁹¹ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ⁹⁹² tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ⁹⁹³ sn See the note on Pharisees in 5:17.

[5:33]  ⁹⁹⁴ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[5:34]  ⁹⁹³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ⁹⁹⁴ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ⁹⁹⁵ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ⁹⁹⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[5:35]  ⁹⁹⁷ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ⁹⁹⁸ tn Grk “then in those days.”

[5:36]  ¹⁰⁰¹ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ¹⁰⁰² tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ¹⁰⁰³ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ¹⁰⁰⁴ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[5:37]  ¹⁰⁰⁵ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[5:38]  ¹⁰⁰⁹ tc Most mss (A C [D] Θ Ψ Ë¹³ Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì^4,75vid א B L W ˹ 33 579 700 1241 2542 co), however, lack the words.

[5:39]  ¹⁰¹³ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ¹⁰¹⁴ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ¹⁰¹⁵ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[6:1]  ¹⁰¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ¹⁰¹⁸ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  ¹⁰¹⁹ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ¹⁰²⁰ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ¹⁰²¹ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:2]  ¹⁰²¹ sn See the note on Pharisees in 5:17.

[6:2]  ¹⁰²² tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ¹⁰²³ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:3]  ¹⁰²⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ¹⁰²⁶ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:4]  ¹⁰²⁹ tn Grk “and took.”

[6:4]  ¹⁰³⁰ tn Grk “the bread of presentation.”

[6:4]  ¹⁰³¹ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ¹⁰³² tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹⁰³³ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:5]  ¹⁰³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ¹⁰³⁴ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:6]  ¹⁰³⁷ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  ¹⁰³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁰³⁹ sn See the note on synagogues in 4:15.

[6:6]  ¹⁰⁴⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ¹⁰⁴¹ tn Grk “a man was there and his right hand was withered.”

[6:7]  ¹⁰⁴¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹⁰⁴² sn See the note on Pharisees in 5:17.

[6:7]  ¹⁰⁴³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ¹⁰⁴⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁰⁴⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁰⁴⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:8]  ¹⁰⁴⁵ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹⁰⁴⁶ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹⁰⁴⁷ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹⁰⁴⁸ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹⁰⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ¹⁰⁴⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹⁰⁵⁰ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:10]  ¹⁰⁵³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁰⁵⁴ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ¹⁰⁵⁵ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹⁰⁵⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹⁰⁵⁷ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:11]  ¹⁰⁵⁷ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ¹⁰⁵⁸ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[6:12]  ¹⁰⁶¹ tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:12]  ¹⁰⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ¹⁰⁶³ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  ¹⁰⁶⁴ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹⁰⁶⁵ tn This is an objective genitive, so prayer “to God.”

[6:13]  ¹⁰⁶⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹⁰⁶⁶ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:14]  ¹⁰⁶⁹ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ¹⁰⁷⁰ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[6:15]  ¹⁰⁷³ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ¹⁰⁷⁴ sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[6:16]  ¹⁰⁷⁷ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[6:17]  ¹⁰⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ¹⁰⁸² tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ¹⁰⁸³ tn Grk “large crowd.”

[6:17]  ¹⁰⁸⁴ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ¹⁰⁸⁵ tn Grk “and.”

[6:17]  ¹⁰⁸⁶ tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:17]  ¹⁰⁸⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ¹⁰⁸⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ¹⁰⁸⁹ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  ¹⁰⁹⁰ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[6:18]  ¹⁰⁸⁵ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ¹⁰⁸⁶ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ¹⁰⁸⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ¹⁰⁹⁰ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[6:20]  ¹⁰⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹⁰⁹⁴ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹⁰⁹⁵ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹⁰⁹⁶ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹⁰⁹⁷ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:21]  ¹⁰⁹⁷ sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ¹⁰⁹⁸ sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ¹⁰⁹⁹ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ¹¹⁰¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹¹⁰² tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:23]  ¹¹⁰⁵ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹¹⁰⁶ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹¹⁰⁷ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:24]  ¹¹⁰⁹ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ¹¹¹⁰ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ¹¹¹¹ tn Grk “your consolation.”

[6:25]  ¹¹¹³ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ¹¹¹⁴ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ¹¹¹⁵ sn That is, laugh with happiness and joy.

[6:26]  ¹¹¹⁷ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ¹¹¹⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹¹¹⁹ tn Or “forefathers”; Grk “fathers.”

[6:27]  ¹¹²¹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[6:28]  ¹¹²⁵ tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[6:29]  ¹¹²⁹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ¹¹³⁰ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ¹¹³¹ tn Or “cloak.”

[6:29]  ¹¹³² tn See the note on the word “tunics” in 3:11.

[6:29]  ¹¹³³ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[6:30]  ¹¹³³ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ¹¹³⁴ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ¹¹³⁵ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:31]  ¹¹³⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ¹¹³⁸ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[6:32]  ¹¹⁴¹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ¹¹⁴² sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ¹¹⁴³ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ¹¹⁴⁵ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹¹⁴⁶ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ¹¹⁴⁷ sn See the note on the word sinners in v. 32.

[6:34]  ¹¹⁴⁹ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ¹¹⁵⁰ sn See the note on the word sinners in v. 32.

[6:34]  ¹¹⁵¹ tn Grk “to receive as much again.”

[6:35]  ¹¹⁵³ tn Or “in return.”

[6:35]  ¹¹⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ¹¹⁵⁵ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹¹⁵⁶ sn That is, “sons of God.”

[6:35]  ¹¹⁵⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ¹¹⁵⁷ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:37]  ¹¹⁶¹ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ¹¹⁶² sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ¹¹⁶³ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ¹¹⁶⁴ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  ¹¹⁶⁵ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ¹¹⁶⁶ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ¹¹⁶⁷ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:39]  ¹¹⁶⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ¹¹⁷⁰ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[6:40]  ¹¹⁷³ tn Or “student.”

[6:40]  ¹¹⁷⁴ tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

[6:41]  ¹¹⁷⁷ tn Here δέ (de) has not been translated.

[6:41]  ¹¹⁷⁸ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ¹¹⁷⁹ tn Or “do not notice.”

[6:41]  ¹¹⁸⁰ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[6:43]  ¹¹⁸¹ tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  ¹¹⁸² tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ¹¹⁸³ tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì⁷⁵ א B L W Ξ Ë^1,13 579 892 1241 2542).

[6:44]  ¹¹⁸⁵ sn The principle of the passage is that one produces what one is.

[6:44]  ¹¹⁸⁶ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ¹¹⁸⁷ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ¹¹⁸⁸ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:45]  ¹¹⁸⁹ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ¹¹⁹⁰ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ¹¹⁹¹ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ¹¹⁹² sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ¹¹⁹³ tn Grk “for out of the abundance of the heart his mouth speaks.”

[6:46]  ¹¹⁹³ tn Here δέ (de) has not been translated.

[6:46]  ¹¹⁹⁴ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ¹¹⁹⁵ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[6:47]  ¹¹⁹⁷ tn Grk “and does them.”

[6:48]  ¹²⁰¹ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ¹²⁰² tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ¹²⁰³ tn Here δέ (de) has not been translated.

[6:48]  ¹²⁰⁴ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ¹²⁰⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ¹²⁰⁶ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[6:49]  ¹²⁰⁵ tn Grk “does not do [them].”

[6:49]  ¹²⁰⁶ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ¹²⁰⁷ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ¹²⁰⁸ tn Grk “and its crash was great.”

[7:1]  ¹²⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ¹²¹⁰ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ¹²¹¹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:2]  ¹²¹³ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ¹²¹⁴ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ¹²¹⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ¹²¹⁶ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:3]  ¹²¹⁷ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹²¹⁸ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹²¹⁹ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹²²⁰ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ¹²²¹ tn Here δέ (de) has not been translated.

[7:4]  ¹²²² tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹²²³ tn Or “implored.”

[7:4]  ¹²²⁴ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹²²⁵ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:5]  ¹²²⁵ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹²²⁶ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹²²⁷ sn See the note on synagogues in 4:15.

[7:6]  ¹²²⁹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹²³⁰ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹²³¹ sn See the note on the word centurion in 7:2.

[7:6]  ¹²³² tn Or “do not be bothered.”

[7:6]  ¹²³³ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ¹²³³ tn Or “roof; therefore.”

[7:7]  ¹²³⁴ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ¹²³⁵ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:8]  ¹²³⁷ tn Grk “having soldiers under me.”

[7:8]  ¹²³⁸ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ¹²³⁹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:9]  ¹²⁴¹ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ¹²⁴² sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:10]  ¹²⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ¹²⁴⁶ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[7:11]  ¹²⁴⁹ tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[7:11]  ¹²⁵⁰ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ¹²⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹²⁵² tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:12]  ¹²⁵³ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ¹²⁵⁴ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹²⁵⁵ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ¹²⁵⁶ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ¹²⁵⁷ tn Or “city.”

[7:13]  ¹²⁵⁷ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ¹²⁵⁸ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ¹²⁵⁹ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:14]  ¹²⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ¹²⁶² tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ¹²⁶³ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ¹²⁶⁴ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ¹²⁶⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ¹²⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ¹²⁶⁶ tn Or “the deceased.”

[7:15]  ¹²⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ¹²⁶⁸ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:16]  ¹²⁶⁹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ¹²⁷⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹²⁷¹ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹²⁷² tn Grk “arisen.”

[7:16]  ¹²⁷³ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:17]  ¹²⁷³ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ¹²⁷⁴ sn See Luke 4:14 for a similar report.

[7:17]  ¹²⁷⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ¹²⁷⁶ tn Grk “went out.”

[7:17]  ¹²⁷⁷ tn Grk “through the whole of.”

[7:18]  ¹²⁷⁷ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ¹²⁷⁸ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ¹²⁷⁹ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[7:19]  ¹²⁸¹ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹²⁸² tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹²⁸³ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ¹²⁸⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹²⁸⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹²⁸⁷ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹²⁸⁸ tn This question is repeated word for word from v. 19.

[7:21]  ¹²⁸⁹ tn Grk “In that hour.”

[7:21]  ¹²⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹²⁹¹ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ¹²⁹² tn Or “and bestowed (sight) on.”

[7:22]  ¹²⁹³ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ¹²⁹⁴ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ¹²⁹⁵ sn The same verb has been translated “inform” in 7:18.

[7:22]  ¹²⁹⁶ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ¹²⁹⁷ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:23]  ¹²⁹⁷ tn Grk “whoever.”

[7:24]  ¹³⁰¹ tn Here δέ (de) has not been translated.

[7:24]  ¹³⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹³⁰³ tn Or “desert.”

[7:24]  ¹³⁰⁴ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ¹³⁰⁵ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ¹³⁰⁶ tn Or “soft”; see L&N 79.100.

[7:25]  ¹³⁰⁷ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ¹³⁰⁸ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ¹³⁰⁹ tn Or “palaces.”

[7:26]  ¹³⁰⁹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:27]  ¹³¹³ tn Grk “before your face” (an idiom).

[7:27]  ¹³¹⁴ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[7:28]  ¹³¹⁷ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ¹³¹⁸ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹³¹⁹ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ¹³²⁰ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:29]  ¹³²¹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹³²² sn See the note on tax collectors in 3:12.

[7:29]  ¹³²³ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ¹³²⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ¹³²⁵ sn See the note on Pharisees in 5:17.

[7:30]  ¹³²⁶ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ¹³²⁷ tn Or “plan.”

[7:30]  ¹³²⁸ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ¹³²⁹ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ¹³³⁰ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ¹³²⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[7:32]  ¹³³³ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ¹³³⁴ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ¹³³⁵ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:33]  ¹³³⁷ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ¹³³⁸ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ¹³³⁹ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:34]  ¹³⁴¹ tn Grk “Behold a man.”

[7:34]  ¹³⁴² sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:35]  ¹³⁴⁵ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ¹³⁴⁶ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[7:36]  ¹³⁴⁹ sn See the note on Pharisees in 5:17.

[7:36]  ¹³⁵⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹³⁵¹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹³⁵² tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[7:37]  ¹³⁵³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ¹³⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹³⁵⁵ tn Grk “was reclining at table.”

[7:37]  ¹³⁵⁶ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ¹³⁵⁷ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:38]  ¹³⁵⁷ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ¹³⁵⁸ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ¹³⁵⁹ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ¹³⁶⁰ tn Grk “with the hair of her head.”

[7:38]  ¹³⁶¹ tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:38]  ¹³⁶² tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ¹³⁶³ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[7:39]  ¹³⁶¹ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹³⁶² tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹³⁶³ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[7:40]  ¹³⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ¹³⁶⁶ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ¹³⁶⁷ tn Grk “he said.”

[7:41]  ¹³⁶⁹ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ¹³⁷⁰ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ¹³⁷¹ tn Grk “five hundred denarii.”

[7:42]  ¹³⁷³ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[7:43]  ¹³⁷⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ¹³⁷⁸ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ¹³⁷⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:44]  ¹³⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ¹³⁸² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[7:45]  ¹³⁸⁵ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ¹³⁸⁹ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[7:47]  ¹³⁹³ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:48]  ¹³⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ¹³⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ¹³⁹⁹ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ¹⁴⁰¹ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ¹⁴⁰² tn Grk “were reclining at table.”

[7:50]  ¹⁴⁰⁵ tn Here δέ (de) has not been translated.

[7:50]  ¹⁴⁰⁶ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ¹⁴⁰⁷ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:1]  ¹⁴⁰⁹ tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[8:1]  ¹⁴¹⁰ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ¹⁴¹¹ tn Or “cities.”

[8:1]  ¹⁴¹² sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ¹⁴¹³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:1]  ¹⁴¹⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:2]  ¹⁴¹³ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹⁴¹⁴ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ¹⁴¹⁵ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:3]  ¹⁴¹⁷ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ¹⁴¹⁸ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ¹⁴¹⁹ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ¹⁴²⁰ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[8:4]  ¹⁴²¹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹⁴²² tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹⁴²³ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:5]  ¹⁴²⁵ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ¹⁴²⁶ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ¹⁴²⁷ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:6]  ¹⁴²⁹ sn The rock in Palestine would be a limestone base lying right under the soil.

[8:7]  ¹⁴³³ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ¹⁴³⁴ sn That is, crowded out the good plants.

[8:8]  ¹⁴³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ¹⁴³⁸ tn Grk “when it grew, after it grew.”

[8:8]  ¹⁴³⁹ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ¹⁴⁴⁰ tn Grk “said these things.”

[8:8]  ¹⁴⁴¹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:9]  ¹⁴⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ¹⁴⁴² tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:10]  ¹⁴⁴⁵ tn Here δέ (de) has not been translated.

[8:10]  ¹⁴⁴⁶ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ¹⁴⁴⁷ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ¹⁴⁴⁸ tn Grk “the mysteries.”

[8:10]  ¹⁴⁴⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ¹⁴⁵⁰ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:11]  ¹⁴⁴⁹ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[8:12]  ¹⁴⁵³ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ¹⁴⁵⁴ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ¹⁴⁵⁵ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:13]  ¹⁴⁵⁷ tn Here δέ (de) has not been translated.

[8:13]  ¹⁴⁵⁸ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ¹⁴⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁴⁶⁰ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ¹⁴⁶¹ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[8:14]  ¹⁴⁶¹ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ¹⁴⁶² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ¹⁴⁶³ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ¹⁴⁶⁴ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ¹⁴⁶⁵ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:15]  ¹⁴⁶⁵ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ¹⁴⁶⁶ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹⁴⁶⁷ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ¹⁴⁶⁸ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:16]  ¹⁴⁶⁹ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ¹⁴⁷⁰ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ¹⁴⁷¹ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:17]  ¹⁴⁷³ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ¹⁴⁷⁴ tn Or “disclosed.”

[8:18]  ¹⁴⁷⁷ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹⁴⁷⁸ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹⁴⁷⁹ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[8:19]  ¹⁴⁸¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹⁴⁸² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ¹⁴⁸³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:20]  ¹⁴⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:21]  ¹⁴⁸⁹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁴⁹⁰ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ¹⁴⁹¹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:22]  ¹⁴⁹³ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.

[8:22]  ¹⁴⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ¹⁴⁹⁵ sn A boat that held all the disciples would be of significant size.

[8:22]  ¹⁴⁹⁶ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ¹⁴⁹⁷ tn Or “a squall.”

[8:23]  ¹⁴⁹⁸ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ¹⁴⁹⁹ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[8:24]  ¹⁵⁰¹ tn Here δέ (de) has not been translated.

[8:24]  ¹⁵⁰² tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ¹⁵⁰³ tn The double vocative shows great emotion.

[8:24]  ¹⁵⁰⁴ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ¹⁵⁰⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ¹⁵⁰⁶ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:25]  ¹⁵⁰⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ¹⁵⁰⁶ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ¹⁵⁰⁷ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ¹⁵⁰⁸ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[8:26]  ¹⁵⁰⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ¹⁵¹⁰ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  ¹⁵¹¹ sn That is, across the Sea of Galilee from Galilee.

[8:27]  ¹⁵¹³ tn Here δέ (de) has not been translated.

[8:27]  ¹⁵¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ¹⁵¹⁵ tn Grk “stepped out on land.”

[8:27]  ¹⁵¹⁶ tn Or “city.”

[8:27]  ¹⁵¹⁷ tn Grk “who had demons.”

[8:27]  ¹⁵¹⁸ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ¹⁵¹⁹ tn Or “in.”

[8:28]  ¹⁵¹⁷ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁵¹⁸ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ¹⁵¹⁹ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹⁵²⁰ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁵²¹ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:29]  ¹⁵²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹⁵²² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ¹⁵²³ tn Grk “unclean.”

[8:29]  ¹⁵²⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹⁵²⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹⁵²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁵²⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁵²⁸ sn This is a parenthetical, explanatory comment by the author.

[8:30]  ¹⁵²⁵ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ¹⁵²⁶ tn Here δέ (de) has not been translated.

[8:30]  ¹⁵²⁷ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:31]  ¹⁵²⁹ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ¹⁵³⁰ tn Or “command.”

[8:31]  ¹⁵³¹ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[8:32]  ¹⁵³³ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹⁵³⁴ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹⁵³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹⁵³⁶ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:33]  ¹⁵³⁷ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ¹⁵³⁸ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:34]  ¹⁵⁴¹ tn Here δέ (de) has not been translated.

[8:34]  ¹⁵⁴² tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ¹⁵⁴³ tn Or “city.”

[8:35]  ¹⁵⁴⁵ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ¹⁵⁴⁶ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:36]  ¹⁵⁴⁹ tn Here δέ (de) has not been translated.

[8:36]  ¹⁵⁵⁰ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[8:37]  ¹⁵⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹⁵⁵⁴ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹⁵⁵⁵ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ¹⁵⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁵⁵⁷ tn Or “to depart from them.”

[8:37]  ¹⁵⁵⁸ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ¹⁵⁵⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ¹⁵⁶⁰ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ¹⁵⁵⁷ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ¹⁵⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ¹⁵⁶¹ tn Grk “your house.”

[8:39]  ¹⁵⁶² tn Or “describe.”

[8:39]  ¹⁵⁶³ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ¹⁵⁶⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹⁵⁶⁵ tn Or “city.”

[8:39]  ¹⁵⁶⁶ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[8:40]  ¹⁵⁶⁵ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:41]  ¹⁵⁶⁹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ¹⁵⁷⁰ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ¹⁵⁷¹ sn See the note on synagogues in 4:15.

[8:41]  ¹⁵⁷² tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ¹⁵⁷³ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ¹⁵⁷³ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ¹⁵⁷⁴ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:43]  ¹⁵⁷⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁵⁷⁸ tn Grk “a flow of blood.”

[8:43]  ¹⁵⁷⁹ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:44]  ¹⁵⁸¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹⁵⁸² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁵⁸³ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹⁵⁸⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁵⁸⁵ tn Grk “the flow of her blood.”

[8:45]  ¹⁵⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁵⁸⁶ tn Grk “said.”

[8:45]  ¹⁵⁸⁷ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁵⁸⁸ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[8:46]  ¹⁵⁸⁹ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:47]  ¹⁵⁹³ tn Here δέ (de) has not been translated.

[8:47]  ¹⁵⁹⁴ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ¹⁵⁹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ¹⁵⁹⁶ tn Grk “told for what reason.”

[8:48]  ¹⁵⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ¹⁵⁹⁸ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[8:49]  ¹⁶⁰¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[8:50]  ¹⁶⁰⁵ tn Grk “answered.”

[8:50]  ¹⁶⁰⁶ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[8:51]  ¹⁶⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹⁶¹⁰ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:52]  ¹⁶¹³ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ¹⁶¹⁴ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ¹⁶¹⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ¹⁶¹⁸ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ¹⁶¹⁹ tn Or “had died.”

[8:54]  ¹⁶²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ¹⁶²² tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ¹⁶²⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹⁶²⁶ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ¹⁶²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:56]  ¹⁶²⁹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ¹⁶³⁰ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.