Lukas 4:1--5:39
Konteks4:1 Then 1 Jesus, full of the Holy Spirit, returned from the Jordan River 2 and was led by the Spirit 3 in 4 the wilderness, 5 4:2 where for forty days he endured temptations 6 from the devil. He 7 ate nothing 8 during those days, and when they were completed, 9 he was famished. 4:3 The devil said to him, “If 10 you are the Son of God, command this stone to become bread.” 11 4:4 Jesus answered him, “It is written, ‘Man 12 does not live by bread alone.’” 13
4:5 Then 14 the devil 15 led him up 16 to a high place 17 and showed him in a flash all the kingdoms of the world. 4:6 And he 18 said to him, “To you 19 I will grant this whole realm 20 – and the glory that goes along with it, 21 for it has been relinquished 22 to me, and I can give it to anyone I wish. 4:7 So then, if 23 you will worship 24 me, all this will be 25 yours.” 4:8 Jesus 26 answered him, 27 “It is written, ‘You are to worship 28 the Lord 29 your God and serve only him.’” 30
4:9 Then 31 the devil 32 brought him to Jerusalem, 33 had him stand 34 on the highest point of the temple, 35 and said to him, “If 36 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,’ 37 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 38 4:12 Jesus 39 answered him, 40 “It is said, ‘You are not to put the Lord your God to the test.’” 41 4:13 So 42 when the devil 43 had completed every temptation, he departed from him until a more opportune time. 44
4:14 Then 45 Jesus, in the power of the Spirit, 46 returned to Galilee, and news about him spread 47 throughout the surrounding countryside. 48 4:15 He 49 began to teach 50 in their synagogues 51 and was praised 52 by all.
4:16 Now 53 Jesus 54 came to Nazareth, 55 where he had been brought up, and went into the synagogue 56 on the Sabbath day, as was his custom. 57 He 58 stood up to read, 59 4:17 and the scroll of the prophet Isaiah was given to him. He 60 unrolled 61 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 62 me to proclaim good news 63 to the poor. 64
He has sent me 65 to proclaim release 66 to the captives
and the regaining of sight 67 to the blind,
to set free 68 those who are oppressed, 69
4:19 to proclaim the year 70 of the Lord’s favor.” 71
4:20 Then 72 he rolled up 73 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 74 him. 4:21 Then 75 he began to tell them, “Today 76 this scripture has been fulfilled even as you heard it being read.” 77 4:22 All 78 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 79 said, “Isn’t this 80 Joseph’s son?” 4:23 Jesus 81 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 82 and say, ‘What we have heard that you did in Capernaum, 83 do here in your hometown too.’” 4:24 And he added, 84 “I tell you the truth, 85 no prophet is acceptable 86 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 87 when the sky 88 was shut up three and a half years, and 89 there was a great famine over all the land. 4:26 Yet 90 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 91 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 92 yet 93 none of them was cleansed except Naaman the Syrian.” 94 4:28 When they heard this, all the people 95 in the synagogue were filled with rage. 4:29 They got up, forced 96 him out of the town, 97 and brought him to the brow of the hill on which their town was built, so that 98 they could throw him down the cliff. 99 4:30 But he passed through the crowd 100 and went on his way. 101
4:31 So 102 he went down to Capernaum, 103 a town 104 in Galilee, and on the Sabbath he began to teach the people. 105 4:32 They 106 were amazed 107 at his teaching, because he spoke 108 with authority. 109
4:33 Now 110 in the synagogue 111 there was a man who had the spirit of an unclean 112 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 113 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 114 of God.” 4:35 But 115 Jesus rebuked him: 116 “Silence! Come out of him!” 117 Then, after the demon threw the man 118 down in their midst, he came out of him without hurting him. 119 4:36 They 120 were all amazed and began to say 121 to one another, “What’s happening here? 122 For with authority and power 123 he commands the unclean spirits, and they come out!” 4:37 So 124 the news 125 about him spread into all areas of the region. 126
4:38 After Jesus left 127 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 128 to help her. 129 4:39 So 130 he stood over her, commanded 131 the fever, and it left her. Immediately 132 she got up and began to serve 133 them.
4:40 As the sun was setting, all those who had any relatives 134 sick with various diseases brought them to Jesus. 135 He placed 136 his hands on every one of them and healed them. 4:41 Demons also came out 137 of many, crying out, 138 “You are the Son of God!” 139 But he rebuked 140 them, and would not allow them to speak, 141 because they knew that he was the Christ. 142
4:42 The next morning 143 Jesus 144 departed and went to a deserted place. Yet 145 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 146 said to them, “I must 147 proclaim the good news of the kingdom 148 of God to the other towns 149 too, for that is what I was sent 150 to do.” 151 4:44 So 152 he continued to preach in the synagogues of Judea. 153
5:1 Now 154 Jesus was standing by the Lake of Gennesaret, 155 and the crowd was pressing around him 156 to hear the word of God. 5:2 He 157 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 158 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 159 Jesus 160 sat down 161 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 162 your nets for a catch.” 5:5 Simon 163 answered, 164 “Master, 165 we worked hard all night and caught nothing! But at your word 166 I will lower 167 the nets.” 5:6 When 168 they had done this, they caught so many fish that their nets started to tear. 169 5:7 So 170 they motioned 171 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. 172 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 173 for I am a sinful man!” 174 5:9 For 175 Peter 176 and all who were with him were astonished 177 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. 178 Then 179 Jesus said to Simon, “Do not be afraid; from now on 180 you will be catching people.” 181 5:11 So 182 when they had brought their boats to shore, they left everything and followed 183 him.
5:12 While 184 Jesus 185 was in one of the towns, 186 a man came 187 to him who was covered with 188 leprosy. 189 When 190 he saw Jesus, he bowed down with his face to the ground 191 and begged him, 192 “Lord, if 193 you are willing, you can make me clean.” 5:13 So 194 he stretched out his hand and touched 195 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 196 he ordered the man 197 to tell no one, 198 but commanded him, 199 “Go 200 and show yourself to a priest, and bring the offering 201 for your cleansing, as Moses commanded, 202 as a testimony to them.” 203 5:15 But the news about him spread even more, 204 and large crowds were gathering together to hear him 205 and to be healed of their illnesses. 5:16 Yet Jesus himself 206 frequently withdrew 207 to the wilderness 208 and prayed.
5:17 Now on 209 one of those days, while he was teaching, there were Pharisees 210 and teachers of the law 211 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 212 and the power of the Lord was with him 213 to heal. 5:18 Just then 214 some men showed up, carrying a paralyzed man 215 on a stretcher. 216 They 217 were trying to bring him in and place him before Jesus. 218 5:19 But 219 since they found 220 no way to carry him in because of the crowd, they went up on the roof 221 and let him down on the stretcher 222 through the roof tiles 223 right 224 in front of Jesus. 225 5:20 When 226 Jesus 227 saw their 228 faith he said, “Friend, 229 your sins are forgiven.” 230 5:21 Then 231 the experts in the law 232 and the Pharisees began to think 233 to themselves, 234 “Who is this man 235 who is uttering blasphemies? 236 Who can forgive sins but God alone?” 5:22 When Jesus perceived 237 their hostile thoughts, 238 he said to them, 239 “Why are you raising objections 240 within yourselves? 5:23 Which is easier, 241 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 242 that the Son of Man 243 has authority on earth to forgive sins” – he said to the paralyzed man 244 – “I tell you, stand up, take your stretcher 245 and go home.” 246 5:25 Immediately 247 he stood up before them, picked 248 up the stretcher 249 he had been lying on, and went home, glorifying 250 God. 5:26 Then 251 astonishment 252 seized them all, and they glorified 253 God. They were filled with awe, 254 saying, “We have seen incredible 255 things 256 today.” 257
5:27 After 258 this, Jesus 259 went out and saw a tax collector 260 named Levi 261 sitting at the tax booth. 262 “Follow me,” 263 he said to him. 5:28 And he got up and followed him, leaving everything 264 behind. 265
5:29 Then 266 Levi gave a great banquet 267 in his house for Jesus, 268 and there was a large crowd of tax collectors and others sitting 269 at the table with them. 5:30 But 270 the Pharisees 271 and their experts in the law 272 complained 273 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 274 5:31 Jesus 275 answered them, “Those who are well don’t need a physician, but those who are sick do. 276 5:32 I have not come 277 to call the righteous, but sinners to repentance.” 278
5:33 Then 279 they said to him, “John’s 280 disciples frequently fast 281 and pray, 282 and so do the disciples of the Pharisees, 283 but yours continue to eat and drink.” 284 5:34 So 285 Jesus said to them, “You cannot make the wedding guests 286 fast while the bridegroom 287 is with them, can you? 288 5:35 But those days are coming, and when the bridegroom is taken from them, 289 at that time 290 they will fast.” 5:36 He also told them a parable: 291 “No one tears a patch from a new garment and sews 292 it on an old garment. If he does, he will have torn 293 the new, and the piece from the new will not match the old. 294 5:37 And no one pours new wine into old wineskins. 295 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. 296 5:39 297 No 298 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 299
[4:1] 1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 2 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 3 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] 4 tc Most
[4:2] 6 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] 7 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 8 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] 9 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
[4:2] sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.
[4:3] 10 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 11 tn Grk “say to this stone that it should become bread.”
[4:4] 12 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] 13 tc Most
[4:4] sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
[4:5] 14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:5] sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.
[4:5] 16 tc Most
[4:5] 17 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 18 tn Grk “And the devil.”
[4:6] 19 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] 20 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] 21 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] 22 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] 23 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 24 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] 25 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] 26 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 27 tc Most
[4:8] 28 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] 29 tc Most later
[4:8] sn In the form of the quotation in the Greek text found in the best
[4:8] 30 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] 31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 32 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 34 tn Grk “and stood him.”
[4:9] 35 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] 36 tn This is another first class condition, as in v. 3.
[4:10] 37 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] 38 sn A quotation from Ps 91:12.
[4:12] 39 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 40 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 41 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] 42 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 43 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 44 tn Grk “until a favorable time.”
[4:13] sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).
[4:14] 45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 46 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] 48 tn Grk “all the surrounding region.”
[4:15] 49 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 50 tn The imperfect verb has been translated ingressively.
[4:15] 51 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] 52 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] 53 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 55 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
[4:16] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[4:16] 56 sn See the note on synagogues in 4:15.
[4:16] 57 tn Grk “according to his custom.”
[4:16] 58 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 59 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] 60 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] 61 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] 62 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 63 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 64 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] 65 tc The majority of
[4:18] 66 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] 67 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] 68 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] 69 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] 70 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] 71 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] 72 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
[4:20] 73 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] 74 tn Or “gazing at,” “staring at.”
[4:21] 75 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:21] 76 sn See the note on today in 2:11.
[4:21] 77 tn Grk “in your hearing.”
[4:22] 78 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 79 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 80 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] 81 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] 82 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] 83 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
[4:23] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:24] 84 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
[4:24] 85 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[4:24] 86 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] 87 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] 88 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] 89 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[4:26] 90 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:26] 91 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
[4:26] map For location see Map1 A1; JP3 F3; JP4 F3.
[4:27] 92 sn On Elisha see 2 Kgs 5:1-14.
[4:27] 93 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:27] 94 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] 95 tn The words “the people” are not in the Greek text but have been supplied.
[4:29] 98 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 99 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] 100 tn Grk “their midst.”
[4:30] 101 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] 102 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] 103 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:31] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:31] 105 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 106 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 107 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 108 tn Grk “because his word was.”
[4:32] 109 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] 110 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] 111 sn See the note on synagogues in 4:15.
[4:33] 112 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] 113 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] 114 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] 115 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 116 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 117 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] 118 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 119 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 120 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 121 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 122 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] 123 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] 124 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 125 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 126 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 127 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] 128 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 129 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] 130 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 131 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
[4:39] sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
[4:39] 132 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.
[4:39] sn The note that this happened immediately shows the speed and totality of the recovery.
[4:39] 133 tn The imperfect verb has been translated ingressively.
[4:40] 134 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] 135 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 136 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 137 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 138 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 139 tc Most
[4:41] 140 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] 141 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] 142 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:41] sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
[4:42] 143 tn Grk “When it became day.”
[4:42] 144 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 145 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 146 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 147 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 148 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] 150 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 151 tn Grk “because for this purpose I was sent.”
[4:44] 152 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 153 tc Most
[5:1] 154 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] 155 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 156 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 157 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 158 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 160 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 161 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 162 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 163 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 164 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 165 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 166 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 168 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 169 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 170 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 171 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 172 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 173 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] 174 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] 175 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] 176 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 177 sn In the Greek text, this term is in an emphatic position.
[5:10] 178 tn Or “business associates.”
[5:10] 179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 180 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 181 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:10] sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
[5:11] 182 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 183 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] 184 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] 185 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 187 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] 188 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 189 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] 190 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] 191 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 192 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 193 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] 194 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 195 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] 196 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 197 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 198 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] 199 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] 200 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] 201 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] 202 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 203 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] 204 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 205 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] 206 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 207 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
[5:17] 209 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] 210 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] 211 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] 212 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 213 tc Most
[5:18] 214 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] 215 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] 216 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] 217 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] 218 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 219 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] 220 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 221 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] 222 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] 223 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] 224 tn Grk “in the midst.”
[5:19] 225 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] 226 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 227 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 228 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] 229 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] 230 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[5:21] 231 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 232 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] 233 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 234 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 235 tn Grk “this one” (οὗτος, Joutos).
[5:21] 236 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] 237 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] 238 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] 239 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] 240 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] 241 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] 242 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] 243 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] 244 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[5:24] 245 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] 246 tn Grk “to your house.”
[5:25] 247 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 248 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] 249 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] 250 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] 251 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 252 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 253 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] 254 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 255 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] 256 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] 257 sn See the note on today in 2:11.
[5:27] 258 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 259 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 260 sn See the note on tax collectors in 3:12.
[5:27] 261 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] 262 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[5:27] 263 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 264 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 265 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] 266 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 267 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] 268 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 269 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] 270 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 271 sn See the note on Pharisees in 5:17.
[5:30] 272 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 273 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] 274 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] 275 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 276 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] 277 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 278 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] 279 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 280 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 281 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] 282 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 283 sn See the note on Pharisees in 5:17.
[5:33] 284 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] 285 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] 286 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] 287 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] 288 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] 289 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] 290 tn Grk “then in those days.”
[5:36] 291 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] 292 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 293 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 294 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] 295 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] 296 tc Most
[5:38] sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:39] 297 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 298 tc ‡ Although most
[5:39] 299 tc Most
[5:39] tn Grk “good.”
[5:39] sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
pada halaman