Lukas 1:35
Konteks1:35 The angel replied, 1 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 2 you. Therefore the child 3 to be born 4 will be holy; 5 he will be called the Son of God.
Lukas 1:4
Konteks1:4 so that you may know for certain 6 the things you were taught. 7
Lukas 1:1-80
Konteks1:1 Now 8 many have undertaken to compile an account 9 of the things 10 that have been fulfilled 11 among us, 1:2 like the accounts 12 passed on 13 to us by those who were eyewitnesses and servants of the word 14 from the beginning. 15 1:3 So 16 it seemed good to me as well, 17 because I have followed 18 all things carefully from the beginning, to write an orderly account 19 for you, most excellent Theophilus, 1:4 so that you may know for certain 20 the things you were taught. 21
1:5 During the reign 22 of Herod 23 king of Judea, there lived a priest named Zechariah who belonged to 24 the priestly division of Abijah, 25 and he had a wife named Elizabeth, 26 who was a descendant of Aaron. 27 1:6 They 28 were both righteous in the sight of God, following 29 all the commandments and ordinances of the Lord blamelessly. 30 1:7 But they did not have a child, because Elizabeth was barren, 31 and they were both very old. 32
1:8 Now 33 while Zechariah 34 was serving as priest before God when his division was on duty, 35 1:9 he was chosen by lot, according to the custom of the priesthood, 36 to enter 37 the holy place 38 of the Lord and burn incense. 1:10 Now 39 the whole crowd 40 of people were praying outside at the hour of the incense offering. 41 1:11 An 42 angel of the Lord, 43 standing on the right side of the altar of incense, appeared 44 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 45 was seized with fear. 46 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 47 and your wife Elizabeth will bear you a son; you 48 will name him John. 49 1:14 Joy and gladness will come 50 to you, and many will rejoice at 51 his birth, 52 1:15 for he will be great in the sight of 53 the Lord. He 54 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 55 1:16 He 56 will turn 57 many of the people 58 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 59 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 60 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 61 said to the angel, “How can I be sure of this? 62 For I am an old man, and my wife is old as well.” 63 1:19 The 64 angel answered him, “I am Gabriel, who stands 65 in the presence of God, and I was sent to speak to you and to bring 66 you this good news. 1:20 And now, 67 because you did not believe my words, which will be fulfilled in their time, 68 you will be silent, unable to speak, 69 until the day these things take place.”
1:21 Now 70 the people were waiting for Zechariah, and they began to wonder 71 why he was delayed in the holy place. 72 1:22 When 73 he came out, he was not able to speak to them. They 74 realized that he had seen a vision 75 in the holy place, 76 because 77 he was making signs to them and remained unable to speak. 78 1:23 When his time of service was over, 79 he went to his home.
1:24 After some time 80 his wife Elizabeth became pregnant, 81 and for five months she kept herself in seclusion. 82 She said, 83 1:25 “This is what 84 the Lord has done for me at the time 85 when he has been gracious to me, 86 to take away my disgrace 87 among people.” 88
1:26 In the sixth month of Elizabeth’s pregnancy, 89 the angel Gabriel 90 was sent by 91 God to a town of Galilee called Nazareth, 92 1:27 to a virgin engaged 93 to a man whose name was Joseph, a descendant of David, 94 and the virgin’s name was Mary. 1:28 The 95 angel 96 came 97 to her and said, “Greetings, favored one, 98 the Lord is with you!” 99 1:29 But 100 she was greatly troubled 101 by his words and began to wonder about the meaning of this greeting. 102 1:30 So 103 the angel said to her, “Do not be afraid, 104 Mary, for you have found favor 105 with God! 1:31 Listen: 106 You will become pregnant 107 and give birth to 108 a son, and you will name him 109 Jesus. 110 1:32 He 111 will be great, 112 and will be called the Son of the Most High, 113 and the Lord God will give him the throne of his father 114 David. 1:33 He 115 will reign over the house of Jacob 116 forever, and his kingdom will never end.” 1:34 Mary 117 said to the angel, “How will this be, since I have not had sexual relations with 118 a man?” 1:35 The angel replied, 119 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 120 you. Therefore the child 121 to be born 122 will be holy; 123 he will be called the Son of God.
1:36 “And look, 124 your relative 125 Elizabeth has also become pregnant with 126 a son in her old age – although she was called barren, she is now in her sixth month! 127 1:37 For nothing 128 will be impossible with God.” 1:38 So 129 Mary said, “Yes, 130 I am a servant 131 of the Lord; let this happen to me 132 according to your word.” 133 Then 134 the angel departed from her.
1:39 In those days 135 Mary got up and went hurriedly into the hill country, to a town of Judah, 136 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 137 Elizabeth heard Mary’s greeting, the baby leaped 138 in her 139 womb, and Elizabeth was filled with the Holy Spirit. 140 1:42 She 141 exclaimed with a loud voice, 142 “Blessed are you among women, 143 and blessed is the child 144 in your womb! 1:43 And who am I 145 that the mother of my Lord should come and visit me? 1:44 For the instant 146 the sound of your greeting reached my ears, 147 the baby in my womb leaped for joy. 148 1:45 And blessed 149 is she who believed that 150 what was spoken to her by 151 the Lord would be fulfilled.” 152
“My soul exalts 155 the Lord, 156
1:47 and my spirit has begun to rejoice 157 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 158
For 159 from now on 160 all generations will call me blessed, 161
1:49 because he who is mighty 162 has done great things for me, and holy is his name;
1:50 from 163 generation to generation he is merciful 164 to those who fear 165 him.
1:51 He has demonstrated power 166 with his arm; he has scattered those whose pride wells up from the sheer arrogance 167 of their hearts.
1:52 He has brought down the mighty 168 from their thrones, and has lifted up those of lowly position; 169
1:53 he has filled the hungry with good things, 170 and has sent the rich away empty. 171
1:54 He has helped his servant Israel, remembering 172 his mercy, 173
1:55 as he promised 174 to our ancestors, 175 to Abraham and to his descendants 176 forever.”
1:56 So 177 Mary stayed with Elizabeth 178 about three months 179 and then returned to her home.
1:57 Now the time came 180 for Elizabeth to have her baby, 181 and she gave birth to a son. 1:58 Her 182 neighbors and relatives heard that the Lord had shown 183 great mercy to her, and they rejoiced 184 with her.
1:59 On 185 the eighth day 186 they came to circumcise the child, and they wanted to name 187 him Zechariah after his father. 1:60 But 188 his mother replied, 189 “No! He must be named 190 John.” 191 1:61 They 192 said to her, “But 193 none of your relatives bears this name.” 194 1:62 So 195 they made signs to the baby’s 196 father, 197 inquiring what he wanted to name his son. 198 1:63 He 199 asked for a writing tablet 200 and wrote, 201 “His name is John.” And they were all amazed. 202 1:64 Immediately 203 Zechariah’s 204 mouth was opened and his tongue 205 released, 206 and he spoke, blessing God. 1:65 All 207 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 208 who heard these things 209 kept them in their hearts, 210 saying, “What then will this child be?” 211 For the Lord’s hand 212 was indeed with him.
1:67 Then 213 his father Zechariah was filled with the Holy Spirit and prophesied, 214
1:68 “Blessed 215 be the Lord God of Israel,
because he has come to help 216 and has redeemed 217 his people.
1:69 For 218 he has raised up 219 a horn of salvation 220 for us in the house of his servant David, 221
1:70 as he spoke through the mouth of his holy prophets from long ago, 222
1:71 that we should be saved 223 from our enemies, 224
and from the hand of all who hate us.
1:72 He has done this 225 to show mercy 226 to our ancestors, 227
and to remember his holy covenant 228 –
1:73 the oath 229 that he swore to our ancestor 230 Abraham.
This oath grants 231
1:74 that we, being rescued from the hand of our 232 enemies,
may serve him without fear, 233
1:75 in holiness and righteousness 234 before him for as long as we live. 235
1:76 And you, child, 236 will be called the prophet 237 of the Most High. 238
For you will go before 239 the Lord to prepare his ways, 240
1:77 to give his people knowledge of salvation 241 through the forgiveness 242 of their sins.
1:78 Because of 243 our God’s tender mercy 244
the dawn 245 will break 246 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 247
to guide our feet into the way 248 of peace.”
1:80 And the child kept growing 249 and becoming strong 250 in spirit, and he was in the wilderness 251 until the day he was revealed 252 to Israel.
Lukas 14:1-35
Konteks14:1 Now 253 one Sabbath when Jesus went to dine 254 at the house of a leader 255 of the Pharisees, 256 they were watching 257 him closely. 14:2 There 258 right 259 in front of him was a man suffering from dropsy. 260 14:3 So 261 Jesus asked 262 the experts in religious law 263 and the Pharisees, “Is it lawful to heal on the Sabbath 264 or not?” 14:4 But they remained silent. So 265 Jesus 266 took hold of the man, 267 healed him, and sent him away. 268 14:5 Then 269 he said to them, “Which of you, if you have a son 270 or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But 271 they could not reply 272 to this.
14:7 Then 273 when Jesus 274 noticed how the guests 275 chose the places of honor, 276 he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, 277 do not take 278 the place of honor, because a person more distinguished than you may have been invited by your host. 279 14:9 So 280 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 281 you will begin to move to the least important 282 place. 14:10 But when you are invited, go and take the least important place, so that when your host 283 approaches he will say to you, ‘Friend, move up here to a better place.’ 284 Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but 285 the one who humbles 286 himself will be exalted.”
14:12 He 287 said also to the man 288 who had invited him, “When you host a dinner or a banquet, 289 don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, 290 invite the poor, the crippled, 291 the lame, and 292 the blind. 293 14:14 Then 294 you will be blessed, 295 because they cannot repay you, for you will be repaid 296 at the resurrection of the righteous.”
14:15 When 297 one of those at the meal with Jesus 298 heard this, he said to him, “Blessed is everyone 299 who will feast 300 in the kingdom of God!” 301 14:16 But Jesus 302 said to him, “A man once gave a great banquet 303 and invited 304 many guests. 305 14:17 At 306 the time for the banquet 307 he sent his slave 308 to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all 309 began to make excuses. 310 The first said to him, ‘I have bought a field, 311 and I must go out and see it. Please excuse me.’ 312 14:19 Another 313 said, ‘I have bought five yoke of oxen, 314 and I am going out 315 to examine them. Please excuse me.’ 14:20 Another 316 said, ‘I just got married, and I cannot come.’ 317 14:21 So 318 the slave came back and reported this to his master. Then the master of the household was furious 319 and said to his slave, ‘Go out quickly 320 to the streets and alleys of the city, 321 and bring in the poor, 322 the crippled, 323 the blind, and the lame.’ 14:22 Then 324 the slave said, ‘Sir, what you instructed has been done, and there is still room.’ 325 14:23 So 326 the master said to his 327 slave, ‘Go out to the highways 328 and country roads 329 and urge 330 people 331 to come in, so that my house will be filled. 332 14:24 For I tell you, not one of those individuals 333 who were invited 334 will taste my banquet!’” 335
14:25 Now large crowds 336 were accompanying Jesus, 337 and turning to them he said, 14:26 “If anyone comes to me and does not hate 338 his own father and mother, and wife and children, and brothers and sisters, and even his own life, 339 he cannot be my disciple. 14:27 Whoever does not carry his own cross 340 and follow 341 me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down 342 first and compute the cost 343 to see if he has enough money to complete it? 14:29 Otherwise, 344 when he has laid 345 a foundation and is not able to finish the tower, 346 all who see it 347 will begin to make fun of 348 him. 14:30 They will say, 349 ‘This man 350 began to build and was not able to finish!’ 351 14:31 Or what king, going out to confront another king in battle, will not sit down 352 first and determine whether he is able with ten thousand to oppose 353 the one coming against him with twenty thousand? 14:32 If he cannot succeed, 354 he will send a representative 355 while the other is still a long way off and ask for terms of peace. 356 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. 357
14:34 “Salt 358 is good, but if salt loses its flavor, 359 how can its flavor be restored? 14:35 It is of no value 360 for the soil or for the manure pile; it is to be thrown out. 361 The one who has ears to hear had better listen!” 362
Lukas 18:1-43
Konteks18:1 Then 363 Jesus 364 told them a parable to show them they should always 365 pray and not lose heart. 366 18:2 He said, 367 “In a certain city 368 there was a judge 369 who neither feared God nor respected people. 370 18:3 There was also a widow 371 in that city 372 who kept coming 373 to him and saying, ‘Give me justice against my adversary.’ 18:4 For 374 a while he refused, but later on 375 he said to himself, ‘Though I neither fear God nor have regard for people, 376 18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out 377 by her unending pleas.’” 378 18:6 And the Lord said, “Listen to what the unrighteous judge says! 379 18:7 Won’t 380 God give justice to his chosen ones, who cry out 381 to him day and night? 382 Will he delay 383 long to help them? 18:8 I tell you, he will give them justice speedily. 384 Nevertheless, when the Son of Man comes, will he find faith 385 on earth?”
18:9 Jesus 386 also told this parable to some who were confident that they were righteous and looked down 387 on everyone else. 18:10 “Two men went up 388 to the temple to pray, one a Pharisee 389 and the other a tax collector. 390 18:11 The Pharisee stood and prayed about himself like this: 391 ‘God, I thank 392 you that I am not like other people: 393 extortionists, 394 unrighteous people, 395 adulterers – or even like this tax collector. 396 18:12 I fast twice 397 a week; I give a tenth 398 of everything I get.’ 18:13 The tax collector, however, stood 399 far off and would not even look up 400 to heaven, but beat his breast and said, ‘God, be merciful 401 to me, sinner that I am!’ 402 18:14 I tell you that this man went down to his home justified 403 rather than the Pharisee. 404 For everyone who exalts 405 himself will be humbled, but he who humbles himself will be exalted.”
18:15 Now people 406 were even bringing their babies 407 to him for him to touch. 408 But when the disciples saw it, they began to scold those who brought them. 409 18:16 But Jesus called for the children, 410 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 411 belongs to such as these. 412 18:17 I tell you the truth, 413 whoever does not receive 414 the kingdom of God like a child 415 will never 416 enter it.”
18:18 Now 417 a certain ruler 418 asked him, “Good teacher, what must I do to inherit eternal life?” 419 18:19 Jesus 420 said to him, “Why do you call me good? 421 No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 422 18:21 The man 423 replied, “I have wholeheartedly obeyed 424 all these laws 425 since my youth.” 426 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 427 and give the money 428 to the poor, 429 and you will have treasure 430 in heaven. Then 431 come, follow me.” 18:23 But when the man 432 heard this he became very sad, 433 for he was extremely wealthy. 18:24 When Jesus noticed this, 434 he said, “How hard 435 it is for the rich to enter the kingdom of God! 436 18:25 In fact, it is easier for a camel to go through the eye of a needle 437 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 438 who can be saved?” 439 18:27 He replied, “What is impossible 440 for mere humans 441 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 442 to follow you!” 443 18:29 Then 444 Jesus 445 said to them, “I tell you the truth, 446 there is no one who has left home or wife or brothers 447 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 448 in this age 449 – and in the age to come, eternal life.” 450
18:31 Then 451 Jesus 452 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 453 and everything that is written about the Son of Man by the prophets will be accomplished. 454 18:32 For he will be handed over 455 to the Gentiles; he will be mocked, 456 mistreated, 457 and spat on. 458 18:33 They will flog him severely 459 and kill him. Yet 460 on the third day he will rise again.” 18:34 But 461 the twelve 462 understood none of these things. This 463 saying was hidden from them, and they did not grasp 464 what Jesus meant. 465
18:35 As 466 Jesus 467 approached 468 Jericho, 469 a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They 470 told him, “Jesus the Nazarene is passing by.” 18:38 So 471 he called out, 472 “Jesus, Son of David, 473 have mercy 474 on me!” 18:39 And those who were in front 475 scolded 476 him to get him to be quiet, but he shouted 477 even more, “Son of David, have mercy on me!” 18:40 So 478 Jesus stopped and ordered the beggar 479 to be brought to him. When the man 480 came near, Jesus 481 asked him, 18:41 “What do you want me to do for you?” He replied, 482 “Lord, let me see again.” 483 18:42 Jesus 484 said to him, “Receive 485 your sight; your faith has healed you.” 486 18:43 And immediately he regained 487 his sight and followed Jesus, 488 praising 489 God. When 490 all the people saw it, they too 491 gave praise to God.
Lukas 10:21-22
Konteks10:21 On that same occasion 492 Jesus 493 rejoiced 494 in the Holy Spirit and said, “I praise 495 you, Father, Lord 496 of heaven and earth, because 497 you have hidden these things from the wise 498 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 499 10:22 All things have been given to me by my Father. 500 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 501 to reveal him.”
Lukas 10:24
Konteks10:24 For I tell you that many prophets and kings longed to see 502 what you see but did not see it, and to hear what you hear but did not hear it.”
Lukas 1:1-80
Konteks1:1 Now 503 many have undertaken to compile an account 504 of the things 505 that have been fulfilled 506 among us, 1:2 like the accounts 507 passed on 508 to us by those who were eyewitnesses and servants of the word 509 from the beginning. 510 1:3 So 511 it seemed good to me as well, 512 because I have followed 513 all things carefully from the beginning, to write an orderly account 514 for you, most excellent Theophilus, 1:4 so that you may know for certain 515 the things you were taught. 516
1:5 During the reign 517 of Herod 518 king of Judea, there lived a priest named Zechariah who belonged to 519 the priestly division of Abijah, 520 and he had a wife named Elizabeth, 521 who was a descendant of Aaron. 522 1:6 They 523 were both righteous in the sight of God, following 524 all the commandments and ordinances of the Lord blamelessly. 525 1:7 But they did not have a child, because Elizabeth was barren, 526 and they were both very old. 527
1:8 Now 528 while Zechariah 529 was serving as priest before God when his division was on duty, 530 1:9 he was chosen by lot, according to the custom of the priesthood, 531 to enter 532 the holy place 533 of the Lord and burn incense. 1:10 Now 534 the whole crowd 535 of people were praying outside at the hour of the incense offering. 536 1:11 An 537 angel of the Lord, 538 standing on the right side of the altar of incense, appeared 539 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 540 was seized with fear. 541 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 542 and your wife Elizabeth will bear you a son; you 543 will name him John. 544 1:14 Joy and gladness will come 545 to you, and many will rejoice at 546 his birth, 547 1:15 for he will be great in the sight of 548 the Lord. He 549 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 550 1:16 He 551 will turn 552 many of the people 553 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 554 in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 555 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 556 said to the angel, “How can I be sure of this? 557 For I am an old man, and my wife is old as well.” 558 1:19 The 559 angel answered him, “I am Gabriel, who stands 560 in the presence of God, and I was sent to speak to you and to bring 561 you this good news. 1:20 And now, 562 because you did not believe my words, which will be fulfilled in their time, 563 you will be silent, unable to speak, 564 until the day these things take place.”
1:21 Now 565 the people were waiting for Zechariah, and they began to wonder 566 why he was delayed in the holy place. 567 1:22 When 568 he came out, he was not able to speak to them. They 569 realized that he had seen a vision 570 in the holy place, 571 because 572 he was making signs to them and remained unable to speak. 573 1:23 When his time of service was over, 574 he went to his home.
1:24 After some time 575 his wife Elizabeth became pregnant, 576 and for five months she kept herself in seclusion. 577 She said, 578 1:25 “This is what 579 the Lord has done for me at the time 580 when he has been gracious to me, 581 to take away my disgrace 582 among people.” 583
1:26 In the sixth month of Elizabeth’s pregnancy, 584 the angel Gabriel 585 was sent by 586 God to a town of Galilee called Nazareth, 587 1:27 to a virgin engaged 588 to a man whose name was Joseph, a descendant of David, 589 and the virgin’s name was Mary. 1:28 The 590 angel 591 came 592 to her and said, “Greetings, favored one, 593 the Lord is with you!” 594 1:29 But 595 she was greatly troubled 596 by his words and began to wonder about the meaning of this greeting. 597 1:30 So 598 the angel said to her, “Do not be afraid, 599 Mary, for you have found favor 600 with God! 1:31 Listen: 601 You will become pregnant 602 and give birth to 603 a son, and you will name him 604 Jesus. 605 1:32 He 606 will be great, 607 and will be called the Son of the Most High, 608 and the Lord God will give him the throne of his father 609 David. 1:33 He 610 will reign over the house of Jacob 611 forever, and his kingdom will never end.” 1:34 Mary 612 said to the angel, “How will this be, since I have not had sexual relations with 613 a man?” 1:35 The angel replied, 614 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 615 you. Therefore the child 616 to be born 617 will be holy; 618 he will be called the Son of God.
1:36 “And look, 619 your relative 620 Elizabeth has also become pregnant with 621 a son in her old age – although she was called barren, she is now in her sixth month! 622 1:37 For nothing 623 will be impossible with God.” 1:38 So 624 Mary said, “Yes, 625 I am a servant 626 of the Lord; let this happen to me 627 according to your word.” 628 Then 629 the angel departed from her.
1:39 In those days 630 Mary got up and went hurriedly into the hill country, to a town of Judah, 631 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 632 Elizabeth heard Mary’s greeting, the baby leaped 633 in her 634 womb, and Elizabeth was filled with the Holy Spirit. 635 1:42 She 636 exclaimed with a loud voice, 637 “Blessed are you among women, 638 and blessed is the child 639 in your womb! 1:43 And who am I 640 that the mother of my Lord should come and visit me? 1:44 For the instant 641 the sound of your greeting reached my ears, 642 the baby in my womb leaped for joy. 643 1:45 And blessed 644 is she who believed that 645 what was spoken to her by 646 the Lord would be fulfilled.” 647
“My soul exalts 650 the Lord, 651
1:47 and my spirit has begun to rejoice 652 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 653
For 654 from now on 655 all generations will call me blessed, 656
1:49 because he who is mighty 657 has done great things for me, and holy is his name;
1:50 from 658 generation to generation he is merciful 659 to those who fear 660 him.
1:51 He has demonstrated power 661 with his arm; he has scattered those whose pride wells up from the sheer arrogance 662 of their hearts.
1:52 He has brought down the mighty 663 from their thrones, and has lifted up those of lowly position; 664
1:53 he has filled the hungry with good things, 665 and has sent the rich away empty. 666
1:54 He has helped his servant Israel, remembering 667 his mercy, 668
1:55 as he promised 669 to our ancestors, 670 to Abraham and to his descendants 671 forever.”
1:56 So 672 Mary stayed with Elizabeth 673 about three months 674 and then returned to her home.
1:57 Now the time came 675 for Elizabeth to have her baby, 676 and she gave birth to a son. 1:58 Her 677 neighbors and relatives heard that the Lord had shown 678 great mercy to her, and they rejoiced 679 with her.
1:59 On 680 the eighth day 681 they came to circumcise the child, and they wanted to name 682 him Zechariah after his father. 1:60 But 683 his mother replied, 684 “No! He must be named 685 John.” 686 1:61 They 687 said to her, “But 688 none of your relatives bears this name.” 689 1:62 So 690 they made signs to the baby’s 691 father, 692 inquiring what he wanted to name his son. 693 1:63 He 694 asked for a writing tablet 695 and wrote, 696 “His name is John.” And they were all amazed. 697 1:64 Immediately 698 Zechariah’s 699 mouth was opened and his tongue 700 released, 701 and he spoke, blessing God. 1:65 All 702 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 703 who heard these things 704 kept them in their hearts, 705 saying, “What then will this child be?” 706 For the Lord’s hand 707 was indeed with him.
1:67 Then 708 his father Zechariah was filled with the Holy Spirit and prophesied, 709
1:68 “Blessed 710 be the Lord God of Israel,
because he has come to help 711 and has redeemed 712 his people.
1:69 For 713 he has raised up 714 a horn of salvation 715 for us in the house of his servant David, 716
1:70 as he spoke through the mouth of his holy prophets from long ago, 717
1:71 that we should be saved 718 from our enemies, 719
and from the hand of all who hate us.
1:72 He has done this 720 to show mercy 721 to our ancestors, 722
and to remember his holy covenant 723 –
1:73 the oath 724 that he swore to our ancestor 725 Abraham.
This oath grants 726
1:74 that we, being rescued from the hand of our 727 enemies,
may serve him without fear, 728
1:75 in holiness and righteousness 729 before him for as long as we live. 730
1:76 And you, child, 731 will be called the prophet 732 of the Most High. 733
For you will go before 734 the Lord to prepare his ways, 735
1:77 to give his people knowledge of salvation 736 through the forgiveness 737 of their sins.
1:78 Because of 738 our God’s tender mercy 739
the dawn 740 will break 741 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 742
to guide our feet into the way 743 of peace.”
1:80 And the child kept growing 744 and becoming strong 745 in spirit, and he was in the wilderness 746 until the day he was revealed 747 to Israel.
[1:35] 1 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 2 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 3 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 4 tc A few
[1:35] 5 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:4] 6 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 7 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:1] 8 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 9 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 11 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 12 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 14 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 15 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 16 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 17 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 18 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 19 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 20 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 21 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 22 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 23 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 24 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 25 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 26 tn Grk “and her name was Elizabeth.”
[1:5] 27 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 28 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 29 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 30 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 31 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 32 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 33 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 34 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 35 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 36 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 37 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 38 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 39 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 40 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 41 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 42 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 43 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 44 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 45 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 46 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 47 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 48 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 49 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 50 tn Grk “This will be joy and gladness.”
[1:14] 52 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 54 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 55 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 56 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 57 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 58 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 59 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 60 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 61 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 62 tn Grk “How will I know this?”
[1:18] 63 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 64 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 65 tn Grk “the one who is standing before God.”
[1:19] 66 tn Grk “to announce these things of good news to you.”
[1:20] 68 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 69 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 70 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 71 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 72 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 73 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 74 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 75 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 76 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 77 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 78 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 79 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:24] 80 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 81 tn Or “Elizabeth conceived.”
[1:24] 82 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 83 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 85 tn Grk “in the days.”
[1:25] 86 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 87 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 88 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 89 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 90 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 91 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 92 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 93 tn Or “promised in marriage.”
[1:27] 94 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 95 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 96 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 97 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 98 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 99 tc Most
[1:29] 100 tc Most
[1:29] 101 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 102 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 103 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 104 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 106 tn Grk “And behold.”
[1:31] 107 tn Grk “you will conceive in your womb.”
[1:31] 109 tn Grk “you will call his name.”
[1:31] 110 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 112 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 113 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 115 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 116 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 117 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 118 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 119 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 120 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 121 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 122 tc A few
[1:35] 123 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 125 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 126 tn Or “has conceived.”
[1:36] 127 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 128 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 129 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 131 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 132 tn Grk “let this be to me.”
[1:38] 133 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 134 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 135 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 136 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 137 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 138 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 139 tn The antecedent of “her” is Elizabeth.
[1:41] 140 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 141 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 142 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 143 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 144 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 145 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 146 tn Grk “for behold.”
[1:44] 147 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 148 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 149 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 150 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 151 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 152 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 153 tc A few witnesses, especially Latin
[1:46] 154 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 155 tn Or “lifts up the Lord in praise.”
[1:46] 156 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 157 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 158 tn See the note on the word “servant” in v. 38.
[1:48] 159 tn Grk “for behold.”
[1:48] 160 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 161 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 162 tn Traditionally, “the Mighty One.”
[1:50] 163 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 164 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 165 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 166 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 167 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 169 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 170 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 171 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 172 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 173 tn Or “his [God’s] loyal love.”
[1:55] 174 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 176 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 177 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 178 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 179 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 180 tn Grk “the time was fulfilled.”
[1:57] 181 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 182 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 183 tn Grk “had magnified his mercy with her.”
[1:58] 184 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 185 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 186 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 187 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 188 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 189 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 190 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 191 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 192 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 193 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 194 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 195 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 196 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 197 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 198 tn Grk “what he might wish to call him.”
[1:63] 199 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 200 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 201 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 202 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 203 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 204 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 205 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 206 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 207 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 208 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 209 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 210 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 211 tn Or “what manner of child will this one be?”
[1:66] 212 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 213 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 214 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 215 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 216 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 217 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 218 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 219 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 220 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 221 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 222 tn Grk “from the ages,” “from eternity.”
[1:71] 223 tn Grk “from long ago, salvation.”
[1:71] 224 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 225 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 226 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 227 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 228 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 229 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 230 tn Or “forefather”; Grk “father.”
[1:73] 231 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 232 tc Many important early
[1:74] 233 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 234 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 235 tn Grk “all our days.”
[1:76] 236 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 237 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 238 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 239 tc Most
[1:76] 240 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 241 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 242 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 243 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 244 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 245 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 246 tn Grk “shall visit us.”
[1:79] 247 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 249 tn This verb is imperfect.
[1:80] 250 tn This verb is also imperfect.
[1:80] 252 tn Grk “until the day of his revealing.”
[14:1] 253 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:1] 254 tn Grk “to eat bread,” an idiom for participating in a meal.
[14:1] 255 tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.
[14:1] 256 sn See the note on Pharisees in 5:17.
[14:1] 257 sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.
[14:2] 258 tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:2] 259 tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.
[14:2] 260 sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.
[14:3] 261 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).
[14:3] 262 tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”
[14:3] 263 tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).
[14:3] 264 sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?
[14:4] 265 tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).
[14:4] 266 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:4] 267 tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.
[14:4] 268 tn Or “and let him go.”
[14:5] 269 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:5] 270 tc Here “son,” found in Ì45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”
[14:6] 271 tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.
[14:6] 272 sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.
[14:7] 273 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:7] 274 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:7] 275 tn Grk “those who were invited.”
[14:7] 276 tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.
[14:8] 277 tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.
[14:8] 278 tn Grk “do not recline in the place of honor.” 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.
[14:8] 279 tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.
[14:9] 280 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:9] 281 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
[14:9] 282 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
[14:10] 283 tn Grk “the one who invited you.”
[14:10] 284 tn Grk “Go up higher.” This means to move to a more important place.
[14:11] 285 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.
[14:11] 286 sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.
[14:12] 287 tn Here δέ (de) has not been translated.
[14:12] 288 sn That is, the leader of the Pharisees (v. 1).
[14:12] 289 tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.
[14:13] 290 tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”
[14:13] 291 sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).
[14:13] 292 tn Here “and” has been supplied between the last two elements in the series in keeping with English style.
[14:13] 293 sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.
[14:14] 294 tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[14:14] 295 sn You will be blessed. God notes and approves of such generosity.
[14:14] 296 sn The passive verb will be repaid looks at God’s commendation.
[14:15] 297 tn Here δέ (de) has not been translated.
[14:15] 298 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:15] 299 tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.
[14:15] 300 tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.
[14:15] 301 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.
[14:16] 302 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:16] 304 sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).
[14:16] 305 tn The word “guests” is not in the Greek text but is implied.
[14:17] 306 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:17] 308 tn See the note on the word “slave” in 7:2.
[14:18] 309 tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.
[14:18] 310 sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.
[14:18] 311 sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.
[14:18] 312 sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”
[14:19] 313 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:19] 314 sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.
[14:19] 315 tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”
[14:20] 316 tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.
[14:20] 317 sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.
[14:21] 318 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
[14:21] 319 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
[14:21] 320 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
[14:21] 322 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
[14:21] 323 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:22] 324 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
[14:22] 325 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
[14:23] 326 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
[14:23] 327 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[14:23] 328 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
[14:23] 329 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
[14:23] 330 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
[14:23] 331 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:23] 332 sn So that my house will be filled. God will bless many people.
[14:24] 333 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
[14:24] 334 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
[14:25] 336 sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.
[14:25] 337 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:26] 338 tn This figurative use operates on a relative scale. God is to be loved more than family or self.
[14:26] 339 tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.
[14:27] 340 sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.
[14:27] 341 tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”
[14:28] 342 tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.
[14:28] 343 tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.
[14:29] 344 tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”
[14:29] 345 tn The participle θέντος (qentos) has been taken temporally.
[14:29] 346 tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[14:29] 347 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.
[14:29] 348 tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.
[14:30] 349 tn Grk “make fun of him, saying.”
[14:30] 350 sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
[14:30] 351 sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.
[14:31] 352 tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[14:31] 353 tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”
[14:32] 354 tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.
[14:32] 355 tn Grk “a messenger.”
[14:32] 356 sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.
[14:33] 357 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
[14:33] sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
[14:34] 358 tn Grk “Now salt…”; here οὖν has not been translated.
[14:34] sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
[14:34] 359 sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.
[14:35] 360 tn Or “It is not useful” (L&N 65.32).
[14:35] 361 tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.
[14:35] 362 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 8:8).
[18:1] 363 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:1] 364 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:1] 365 tn Or “should pray at all times” (L&N 67.88).
[18:1] 366 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).
[18:2] 367 tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”
[18:2] 369 sn The judge here is apparently portrayed as a civil judge who often handled financial cases.
[18:2] 370 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:3] 371 sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.
[18:3] 373 tn This is an iterative imperfect; the widow did this on numerous occasions.
[18:4] 374 tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:4] 375 tn Grk “after these things.”
[18:4] 376 tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.
[18:5] 377 tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).
[18:5] 378 tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).
[18:6] 379 sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.
[18:7] 380 tn Here δέ (de) has not been translated.
[18:7] 381 sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.
[18:7] 382 tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.
[18:7] 383 sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.
[18:8] 384 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
[18:8] 385 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
[18:9] 386 tn Grk “He”; the referent has been specified in the translation for clarity.
[18:9] 387 tn Grk “and despised.” This is a second parable with an explanatory introduction.
[18:10] 388 sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.
[18:10] 389 sn See the note on Pharisees in 5:17.
[18:10] 390 sn See the note on tax collectors in 3:12.
[18:11] 391 tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.
[18:11] 392 sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.
[18:11] 393 tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).
[18:11] 394 tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].
[18:11] 395 sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).
[18:11] 396 sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.
[18:12] 397 sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.
[18:13] 399 tn Grk “standing”; the Greek participle has been translated as a finite verb.
[18:13] 400 tn Grk “even lift up his eyes” (an idiom).
[18:13] 401 tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).
[18:13] 402 tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.
[18:14] 403 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 404 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 405 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
[18:15] 407 tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).
[18:15] 408 tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).
[18:15] 409 tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.
[18:16] 410 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 411 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.
[18:16] 412 sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
[18:17] 413 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 414 sn On receive see John 1:12.
[18:17] 415 sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.
[18:17] 416 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 417 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 418 sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.
[18:18] 419 sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.
[18:19] 420 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 421 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
[18:20] 422 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
[18:21] 423 tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[18:21] 424 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
[18:21] 425 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
[18:21] sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.
[18:21] 426 sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.
[18:22] 427 sn See Luke 14:33.
[18:22] 428 tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[18:22] 429 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 430 sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
[18:22] 431 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 432 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 433 tn Or “very distressed” (L&N 25.277).
[18:24] 434 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of
[18:24] tn Grk “him.”
[18:24] 435 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
[18:24] 436 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.
[18:25] 437 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
[18:26] 438 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 439 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 440 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 441 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
[18:28] 442 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
[18:28] 443 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 444 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 445 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 446 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 447 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
[18:30] 448 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
[18:30] 449 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 450 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
[18:31] 451 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 452 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 453 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 454 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 455 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 456 sn See Luke 22:63; 23:11, 36.
[18:32] 457 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 458 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 459 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 460 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 461 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 462 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 463 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 464 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.
[18:34] 465 tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.
[18:35] 466 tn Grk “Now it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[18:35] 467 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 468 tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.
[18:35] 469 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 470 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 471 tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.
[18:38] 472 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 473 sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).
[18:38] 474 sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.
[18:39] 475 sn That is, those who were at the front of the procession.
[18:39] 476 tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.
[18:39] 477 sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.
[18:40] 478 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 479 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 480 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 481 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 483 tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.
[18:42] 484 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 485 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 486 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 487 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 488 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 489 sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).
[18:43] 490 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 491 tn The word “too” has been supplied for stylistic reasons.
[10:21] 492 tn Grk “In that same hour” (L&N 67.1).
[10:21] 493 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 494 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 496 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 498 sn See 1 Cor 1:26-31.
[10:21] 499 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:22] 500 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 501 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:24] 502 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[1:1] 503 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 504 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 506 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 507 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 509 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 510 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 511 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 512 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 513 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 514 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 515 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 516 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 517 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 518 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 519 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 520 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 521 tn Grk “and her name was Elizabeth.”
[1:5] 522 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 523 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 524 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 525 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 526 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 527 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 528 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 529 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 530 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 531 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 532 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 533 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 534 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 535 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 536 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 537 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 538 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 539 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 540 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 541 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 542 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 543 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 544 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 545 tn Grk “This will be joy and gladness.”
[1:14] 546 tn Or “because of.”
[1:14] 547 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 549 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 550 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 551 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 552 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 553 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 554 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 555 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 556 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 557 tn Grk “How will I know this?”
[1:18] 558 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 559 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 560 tn Grk “the one who is standing before God.”
[1:19] 561 tn Grk “to announce these things of good news to you.”
[1:20] 563 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 564 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 565 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 566 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 567 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 568 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 569 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 570 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 571 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 572 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 573 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 574 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:24] 575 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 576 tn Or “Elizabeth conceived.”
[1:24] 577 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 578 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 580 tn Grk “in the days.”
[1:25] 581 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 582 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 583 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 584 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 585 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 586 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 587 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 588 tn Or “promised in marriage.”
[1:27] 589 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 590 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 591 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 592 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 593 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 594 tc Most
[1:29] 595 tc Most
[1:29] 596 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 597 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 598 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 599 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 601 tn Grk “And behold.”
[1:31] 602 tn Grk “you will conceive in your womb.”
[1:31] 604 tn Grk “you will call his name.”
[1:31] 605 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 607 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 608 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 610 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 611 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 612 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 613 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 614 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 615 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 616 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 617 tc A few
[1:35] 618 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 620 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 621 tn Or “has conceived.”
[1:36] 622 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 623 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 624 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 626 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 627 tn Grk “let this be to me.”
[1:38] 628 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 629 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 630 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 631 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 632 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 633 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 634 tn The antecedent of “her” is Elizabeth.
[1:41] 635 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 636 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 637 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 638 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 639 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 640 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 641 tn Grk “for behold.”
[1:44] 642 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 643 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 644 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 645 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 646 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 647 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 648 tc A few witnesses, especially Latin
[1:46] 649 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 650 tn Or “lifts up the Lord in praise.”
[1:46] 651 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 652 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 653 tn See the note on the word “servant” in v. 38.
[1:48] 654 tn Grk “for behold.”
[1:48] 655 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 656 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 657 tn Traditionally, “the Mighty One.”
[1:50] 658 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 659 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 660 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 661 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 662 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 664 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 665 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 666 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 667 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 668 tn Or “his [God’s] loyal love.”
[1:55] 669 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 671 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 672 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 673 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 674 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 675 tn Grk “the time was fulfilled.”
[1:57] 676 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 677 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 678 tn Grk “had magnified his mercy with her.”
[1:58] 679 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 680 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 681 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 682 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 683 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 684 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 685 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 686 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 687 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 688 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 689 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 690 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 691 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 692 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 693 tn Grk “what he might wish to call him.”
[1:63] 694 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 695 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 696 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 697 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 698 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 699 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 700 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 701 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 702 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 703 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 704 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 705 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 706 tn Or “what manner of child will this one be?”
[1:66] 707 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 708 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 709 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 710 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 711 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 712 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 713 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 714 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 715 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 716 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 717 tn Grk “from the ages,” “from eternity.”
[1:71] 718 tn Grk “from long ago, salvation.”
[1:71] 719 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 720 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 721 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 722 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 723 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 724 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 725 tn Or “forefather”; Grk “father.”
[1:73] 726 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 727 tc Many important early
[1:74] 728 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 729 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 730 tn Grk “all our days.”
[1:76] 731 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 732 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 733 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 734 tc Most
[1:76] 735 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 736 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 737 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 738 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 739 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 740 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 741 tn Grk “shall visit us.”
[1:79] 742 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 744 tn This verb is imperfect.
