Lukas 7:1--8:56
Konteks7:1 After Jesus 1 had finished teaching all this to the people, 2 he entered Capernaum. 3 7:2 A centurion 4 there 5 had a slave 6 who was highly regarded, 7 but who was sick and at the point of death. 7:3 When the centurion 8 heard 9 about Jesus, he sent some Jewish elders 10 to him, asking him to come 11 and heal his slave. 7:4 When 12 they came 13 to Jesus, they urged 14 him earnestly, 15 “He is worthy 16 to have you do this for him, 7:5 because he loves our nation, 17 and even 18 built our synagogue.” 19 7:6 So 20 Jesus went with them. When 21 he was not far from the house, the centurion 22 sent friends to say to him, “Lord, do not trouble yourself, 23 for I am not worthy 24 to have you come under my roof. 7:7 That is why 25 I did not presume 26 to come to you. Instead, say the word, and my servant must be healed. 27 7:8 For I too am a man set under authority, with soldiers under me. 28 I say to this one, ‘Go,’ and he goes, 29 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 30 7:9 When Jesus heard this, he was amazed 31 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 32 7:10 So 33 when those who had been sent returned to the house, they found the slave 34 well.
7:11 Soon 35 afterward 36 Jesus 37 went to a town 38 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 39 who had died was being carried out, 40 the only son of his mother (who 41 was a widow 42 ), and a large crowd from the town 43 was with her. 7:13 When 44 the Lord saw her, he had compassion 45 for her and said to her, “Do not weep.” 46 7:14 Then 47 he came up 48 and touched 49 the bier, 50 and those who carried it stood still. He 51 said, “Young man, I say to you, get up!” 7:15 So 52 the dead man 53 sat up and began to speak, and Jesus 54 gave him back 55 to his mother. 7:16 Fear 56 seized them all, and they began to glorify 57 God, saying, “A great prophet 58 has appeared 59 among us!” and “God has come to help 60 his people!” 7:17 This 61 report 62 about Jesus 63 circulated 64 throughout 65 Judea and all the surrounding country.
7:18 John’s 66 disciples informed him about all these things. So 67 John called 68 two of his disciples 7:19 and sent them to Jesus 69 to ask, 70 “Are you the one who is to come, 71 or should we look for another?” 7:20 When 72 the men came to Jesus, 73 they said, “John the Baptist has sent us to you to ask, 74 ‘Are you the one who is to come, or should we look for another?’” 75 7:21 At that very time 76 Jesus 77 cured many people of diseases, sicknesses, 78 and evil spirits, and granted 79 sight to many who were blind. 7:22 So 80 he answered them, 81 “Go tell 82 John what you have seen and heard: 83 The blind see, the lame walk, lepers are cleansed, the 84 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 85 who takes no offense at me.”
7:24 When 86 John’s messengers had gone, Jesus 87 began to speak to the crowds about John: “What did you go out into the wilderness 88 to see? A reed shaken by the wind? 89 7:25 What 90 did you go out to see? A man dressed in fancy 91 clothes? 92 Look, those who wear fancy clothes and live in luxury 93 are in kings’ courts! 94 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 95 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 96 who will prepare your way before you.’ 97 7:28 I tell you, among those born of women no one is greater 98 than John. 99 Yet the one who is least 100 in the kingdom of God 101 is greater than he is.” 7:29 (Now 102 all the people who heard this, even the tax collectors, 103 acknowledged 104 God’s justice, because they had been baptized 105 with John’s baptism. 7:30 However, the Pharisees 106 and the experts in religious law 107 rejected God’s purpose 108 for themselves, because they had not been baptized 109 by John. 110 ) 111
7:31 “To what then should I compare the people 112 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 113
‘We played the flute for you, yet you did not dance; 114
we wailed in mourning, 115 yet you did not weep.’
7:33 For John the Baptist has come 116 eating no bread and drinking no wine, 117 and you say, ‘He has a demon!’ 118 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 119 a glutton and a drunk, a friend of tax collectors and sinners!’ 120 7:35 But wisdom is vindicated 121 by all her children.” 122
7:36 Now one of the Pharisees 123 asked Jesus 124 to have dinner with him, so 125 he went into the Pharisee’s house and took his place at the table. 126 7:37 Then 127 when a woman of that town, who was a sinner, learned that Jesus 128 was dining 129 at the Pharisee’s house, she brought an alabaster jar 130 of perfumed oil. 131 7:38 As 132 she stood 133 behind him at his feet, weeping, she began to wet his feet with her tears. She 134 wiped them with her hair, 135 kissed 136 them, 137 and anointed 138 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 139 he said to himself, “If this man were a prophet, 140 he would know who and what kind of woman 141 this is who is touching him, that she is a sinner.” 7:40 So 142 Jesus answered him, 143 “Simon, I have something to say to you.” He replied, 144 “Say it, Teacher.” 7:41 “A certain creditor 145 had two debtors; one owed him 146 five hundred silver coins, 147 and the other fifty. 7:42 When they could not pay, he canceled 148 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 149 “I suppose the one who had the bigger debt canceled.” 150 Jesus 151 said to him, “You have judged rightly.” 7:44 Then, 152 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, 153 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 154 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 155 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 156 but the one who is forgiven little loves little.” 7:48 Then 157 Jesus 158 said to her, “Your sins are forgiven.” 159 7:49 But 160 those who were at the table 161 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 162 said to the woman, “Your faith 163 has saved you; 164 go in peace.”
8:1 Some time 165 afterward 166 he went on through towns 167 and villages, preaching and proclaiming the good news 168 of the kingdom of God. 169 The 170 twelve were with him, 8:2 and also some women 171 who had been healed of evil spirits and disabilities: 172 Mary 173 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 174 (Herod’s 175 household manager), 176 Susanna, and many others who provided for them 177 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 178 from one town after another, 179 he spoke to them 180 in a parable: 8:5 “A sower went out to sow 181 his seed. 182 And as he sowed, some fell along the path and was trampled on, and the wild birds 183 devoured it. 8:6 Other seed fell on rock, 184 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 185 and they grew up with it and choked 186 it. 8:8 But 187 other seed fell on good soil and grew, 188 and it produced a hundred times as much grain.” 189 As he said this, 190 he called out, “The one who has ears to hear had better listen!” 191
8:9 Then 192 his disciples asked him what this parable meant. 193 8:10 He 194 said, “You have been given 195 the opportunity to know 196 the secrets 197 of the kingdom of God, 198 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 199
8:11 “Now the parable means 200 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 201 comes and takes away the word 202 from their hearts, so that they may not believe 203 and be saved. 8:13 Those 204 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, 205 but 206 in a time of testing 207 fall away. 208 8:14 As for the seed that 209 fell among thorns, these are the ones who hear, but 210 as they go on their way they are choked 211 by the worries and riches and pleasures of life, 212 and their fruit does not mature. 213 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 214 the word, cling to it 215 with an honest and good 216 heart, and bear fruit with steadfast endurance. 217
8:16 “No one lights 218 a lamp 219 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. 220 8:17 For nothing is hidden 221 that will not be revealed, 222 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 223 for whoever has will be given more, but 224 whoever does not have, even what he thinks he has 225 will be taken from him.”
8:19 Now Jesus’ 226 mother and his brothers 227 came to him, but 228 they could not get near him because of the crowd. 8:20 So 229 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 230 to them, “My mother and my brothers are those 231 who hear the word of God and do it.” 232
8:22 One 233 day Jesus 234 got into a boat 235 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 236 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 237 came down on the lake, 238 and the boat 239 started filling up with water, and they were in danger. 8:24 They 240 came 241 and woke him, saying, “Master, Master, 242 we are about to die!” So 243 he got up and rebuked 244 the wind and the raging waves; 245 they died down, and it was calm. 8:25 Then 246 he said to them, “Where is your faith?” 247 But they were afraid and amazed, 248 saying to one another, “Who then is this? He commands even the winds and the water, 249 and they obey him!”
8:26 So 250 they sailed over to the region of the Gerasenes, 251 which is opposite 252 Galilee. 8:27 As 253 Jesus 254 stepped ashore, 255 a certain man from the town 256 met him who was possessed by demons. 257 For a long time this man 258 had worn no clothes and had not lived in a house, but among 259 the tombs. 8:28 When he saw 260 Jesus, he cried out, fell 261 down before him, and shouted with a loud voice, “Leave me alone, 262 Jesus, Son of the Most High 263 God! I beg you, do not torment 264 me!” 8:29 For Jesus 265 had started commanding 266 the evil 267 spirit to come out of the man. (For it had seized him many times, so 268 he would be bound with chains and shackles 269 and kept under guard. But 270 he would break the restraints and be driven by the demon into deserted 271 places.) 272 8:30 Jesus then 273 asked him, “What is your name?” He 274 said, “Legion,” 275 because many demons had entered him. 8:31 And they began to beg 276 him not to order 277 them to depart into the abyss. 278 8:32 Now a large herd of pigs was feeding there on the hillside, 279 and the demonic spirits 280 begged Jesus 281 to let them go into them. He gave them permission. 282 8:33 So 283 the demons came out of the man and went into the pigs, and the herd of pigs 284 rushed down the steep slope into the lake and drowned. 8:34 When 285 the herdsmen saw what had happened, they ran off and spread the news 286 in the town 287 and countryside. 8:35 So 288 the people went out to see what had happened, and they came to Jesus. They 289 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 290 who had seen it told them how the man who had been demon-possessed had been healed. 291 8:37 Then 292 all the people of the Gerasenes 293 and the surrounding region 294 asked Jesus 295 to leave them alone, 296 for they were seized with great fear. 297 So 298 he got into the boat and left. 299 8:38 The man from whom the demons had gone out begged to go 300 with him, but Jesus 301 sent him away, saying, 8:39 “Return to your home, 302 and declare 303 what God has done for you.” 304 So 305 he went away, proclaiming throughout the whole town 306 what Jesus 307 had done for him.
8:40 Now when Jesus returned, 308 the crowd welcomed him, because they were all waiting for him. 8:41 Then 309 a man named Jairus, who was a ruler 310 of the synagogue, 311 came up. Falling 312 at Jesus’ feet, he pleaded 313 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 314
As Jesus was on his way, the crowds pressed 315 around him. 8:43 Now 316 a woman was there who had been suffering from a hemorrhage 317 for twelve years 318 but could not be healed by anyone. 8:44 She 319 came up behind Jesus 320 and touched the edge 321 of his cloak, 322 and at once the bleeding 323 stopped. 8:45 Then 324 Jesus asked, 325 “Who was it who touched me?” When they all denied it, Peter 326 said, “Master, the crowds are surrounding you and pressing 327 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 328 from me.” 8:47 When 329 the woman saw that she could not escape notice, 330 she came trembling and fell down before him. In 331 the presence of all the people, she explained why 332 she had touched him and how she had been immediately healed. 8:48 Then 333 he said to her, “Daughter, your faith has made you well. 334 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 335 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 336 him, “Do not be afraid; just believe, and she will be healed.” 337 8:51 Now when he came to the house, Jesus 338 did not let anyone go in with him except Peter, John, 339 and James, and the child’s father and mother. 8:52 Now they were all 340 wailing and mourning 341 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 342 of him, because they knew 343 that she was dead. 344 8:54 But Jesus 345 gently took her by the hand and said, 346 “Child, get up.” 8:55 Her 347 spirit returned, 348 and she got up immediately. Then 349 he told them to give her something to eat. 8:56 Her 350 parents were astonished, but he ordered them to tell no one 351 what had happened.
[7:1] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 2 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 3 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[7:1] map For location see Map1 D2; Map2 C3; Map3 B2.
[7:2] 4 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] 5 tn The word “there” is not in the Greek text, but is implied.
[7:2] 6 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] 7 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] 8 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 9 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 10 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] 11 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] 12 tn Here δέ (de) has not been translated.
[7:4] 13 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] 15 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 16 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[7:5] 17 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] 18 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] 19 sn See the note on synagogues in 4:15.
[7:6] 20 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
[7:6] 21 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
[7:6] 22 sn See the note on the word centurion in 7:2.
[7:6] 23 tn Or “do not be bothered.”
[7:6] 24 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] 25 tn Or “roof; therefore.”
[7:7] 26 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] 27 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
[7:7] tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
[7:8] 28 tn Grk “having soldiers under me.”
[7:8] 29 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] 30 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] 31 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] 32 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] 33 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 34 tc Most
[7:11] 35 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] 36 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] 37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 38 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] 39 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] 40 tn That is, carried out for burial. This was a funeral procession.
[7:12] 41 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] 42 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
[7:13] 44 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] 45 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] 46 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 48 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] 49 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] 50 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] 51 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 52 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 53 tn Or “the deceased.”
[7:15] 54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 55 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 56 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] 57 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 58 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] 60 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] 61 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 62 sn See Luke 4:14 for a similar report.
[7:17] 63 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 65 tn Grk “through the whole of.”
[7:18] 66 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] 67 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] 68 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] 69 tc ‡ Although most
[7:19] 70 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] 71 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] 72 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:20] 73 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:20] 74 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] 75 tn This question is repeated word for word from v. 19.
[7:21] 76 tn Grk “In that hour.”
[7:21] 77 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 78 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] 79 tn Or “and bestowed (sight) on.”
[7:22] 80 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 81 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] 82 sn The same verb has been translated “inform” in 7:18.
[7:22] 83 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] 84 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:24] 86 tn Here δέ (de) has not been translated.
[7:24] 87 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 89 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] 90 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] 91 tn Or “soft”; see L&N 79.100.
[7:25] 92 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] 93 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[7:26] 95 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] 96 tn Grk “before your face” (an idiom).
[7:27] 97 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] 98 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] 99 tc The earliest and best
[7:28] 100 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] 101 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] 102 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 103 sn See the note on tax collectors in 3:12.
[7:29] 104 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] 105 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:30] 106 sn See the note on Pharisees in 5:17.
[7:30] 107 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] 109 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] 110 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 111 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
[7:31] 112 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] 113 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 114 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] 115 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] 116 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] 117 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 118 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] 119 tn Grk “Behold a man.”
[7:34] 120 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] 121 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] 122 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] 123 sn See the note on Pharisees in 5:17.
[7:36] 124 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 125 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 126 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] 127 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] 128 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 129 tn Grk “was reclining at table.”
[7:37] 130 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] 131 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.
[7:37] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[7:38] 132 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] 133 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 134 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] 135 tn Grk “with the hair of her head.”
[7:38] 136 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] 137 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 138 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] 139 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] 140 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] 141 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] 142 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 143 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
[7:40] sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
[7:41] 145 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 146 tn The word “him” is not in the Greek text, but is implied.
[7:41] 147 tn Grk “five hundred denarii.”
[7:41] sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
[7:42] 148 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] 149 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 150 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 151 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 152 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 153 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] 154 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] 155 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] 156 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
[7:47] sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
[7:48] 157 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 158 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 159 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 160 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 161 tn Grk “were reclining at table.”
[7:50] 162 tn Here δέ (de) has not been translated.
[7:50] 163 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 164 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] 165 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] 166 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] 168 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] 169 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] 170 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 171 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 172 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] 173 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] 174 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 175 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 176 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] 177 tc Many
[8:4] 178 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 179 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 180 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 181 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] 182 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] 183 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] 184 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 185 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 186 sn That is, crowded out the good plants.
[8:8] 187 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 188 tn Grk “when it grew, after it grew.”
[8:8] 189 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] 190 tn Grk “said these things.”
[8:8] 191 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] 192 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 193 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 194 tn Here δέ (de) has not been translated.
[8:10] 195 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] 196 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] 197 tn Grk “the mysteries.”
[8:10] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[8:10] 198 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] 199 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] 200 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 201 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] 202 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] 203 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] 204 tn Here δέ (de) has not been translated.
[8:13] 205 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] 206 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 207 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] 208 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] 209 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 210 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 211 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 212 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] 213 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] 214 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 215 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 216 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] 217 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] 218 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 219 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] 220 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 221 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:18] 223 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 224 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 225 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] 226 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 227 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] 228 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 229 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 230 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 231 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] 232 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 233 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] 234 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 235 sn A boat that held all the disciples would be of significant size.
[8:22] 236 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] 238 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] 239 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] 240 tn Here δέ (de) has not been translated.
[8:24] 241 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 242 tn The double vocative shows great emotion.
[8:24] 243 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 244 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 245 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] 246 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 247 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] 248 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] 249 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] 250 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 251 tc The textual tradition here is quite complicated. Most
[8:26] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:26] 252 sn That is, across the Sea of Galilee from Galilee.
[8:27] 253 tn Here δέ (de) has not been translated.
[8:27] 254 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 255 tn Grk “stepped out on land.”
[8:27] 257 tn Grk “who had demons.”
[8:27] 258 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 260 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 261 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] 262 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] 263 sn On the title Most High see Luke 1:35.
[8:28] 264 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] 265 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 266 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] 268 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] 269 tn Or “fetters”; these were chains for the feet.
[8:29] 270 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 271 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 272 sn This is a parenthetical, explanatory comment by the author.
[8:30] 273 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] 274 tn Here δέ (de) has not been translated.
[8:30] 275 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] 276 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 278 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] 279 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 280 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 281 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 282 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] 283 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 284 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 285 tn Here δέ (de) has not been translated.
[8:34] 286 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
[8:35] 288 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 289 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] 290 tn Here δέ (de) has not been translated.
[8:36] 291 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] 292 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 293 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 294 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] 295 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 296 tn Or “to depart from them.”
[8:37] 297 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] 298 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] 299 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 300 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 301 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 302 tn Grk “your house.”
[8:39] 304 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] 305 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 307 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] 308 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:40] sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
[8:41] 309 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] 310 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] 311 sn See the note on synagogues in 4:15.
[8:41] 312 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] 313 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 314 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 315 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] 316 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 317 tn Grk “a flow of blood.”
[8:43] 318 tc ‡ Most
[8:44] 319 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 320 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 321 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] 322 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 323 tn Grk “the flow of her blood.”
[8:44] sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
[8:45] 324 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 326 tc Most
[8:45] 327 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] 328 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] 329 tn Here δέ (de) has not been translated.
[8:47] 330 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 331 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] 332 tn Grk “told for what reason.”
[8:48] 333 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 334 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] 335 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] 337 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] 338 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 339 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] 340 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 341 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 342 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 343 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 345 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 346 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 347 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 348 sn In other words, she came back to life; see Acts 20:10.
[8:55] 349 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] 350 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 351 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
