Lukas 4:31--6:19
Konteks4:31 So 1 he went down to Capernaum, 2 a town 3 in Galilee, and on the Sabbath he began to teach the people. 4 4:32 They 5 were amazed 6 at his teaching, because he spoke 7 with authority. 8
4:33 Now 9 in the synagogue 10 there was a man who had the spirit of an unclean 11 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 12 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 13 of God.” 4:35 But 14 Jesus rebuked him: 15 “Silence! Come out of him!” 16 Then, after the demon threw the man 17 down in their midst, he came out of him without hurting him. 18 4:36 They 19 were all amazed and began to say 20 to one another, “What’s happening here? 21 For with authority and power 22 he commands the unclean spirits, and they come out!” 4:37 So 23 the news 24 about him spread into all areas of the region. 25
4:38 After Jesus left 26 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 27 to help her. 28 4:39 So 29 he stood over her, commanded 30 the fever, and it left her. Immediately 31 she got up and began to serve 32 them.
4:40 As the sun was setting, all those who had any relatives 33 sick with various diseases brought them to Jesus. 34 He placed 35 his hands on every one of them and healed them. 4:41 Demons also came out 36 of many, crying out, 37 “You are the Son of God!” 38 But he rebuked 39 them, and would not allow them to speak, 40 because they knew that he was the Christ. 41
4:42 The next morning 42 Jesus 43 departed and went to a deserted place. Yet 44 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 45 said to them, “I must 46 proclaim the good news of the kingdom 47 of God to the other towns 48 too, for that is what I was sent 49 to do.” 50 4:44 So 51 he continued to preach in the synagogues of Judea. 52
5:1 Now 53 Jesus was standing by the Lake of Gennesaret, 54 and the crowd was pressing around him 55 to hear the word of God. 5:2 He 56 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 57 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 58 Jesus 59 sat down 60 and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 61 your nets for a catch.” 5:5 Simon 62 answered, 63 “Master, 64 we worked hard all night and caught nothing! But at your word 65 I will lower 66 the nets.” 5:6 When 67 they had done this, they caught so many fish that their nets started to tear. 68 5:7 So 69 they motioned 70 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 71 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 72 for I am a sinful man!” 73 5:9 For 74 Peter 75 and all who were with him were astonished 76 at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 77 Then 78 Jesus said to Simon, “Do not be afraid; from now on 79 you will be catching people.” 80 5:11 So 81 when they had brought their boats to shore, they left everything and followed 82 him.
5:12 While 83 Jesus 84 was in one of the towns, 85 a man came 86 to him who was covered with 87 leprosy. 88 When 89 he saw Jesus, he bowed down with his face to the ground 90 and begged him, 91 “Lord, if 92 you are willing, you can make me clean.” 5:13 So 93 he stretched out his hand and touched 94 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 95 he ordered the man 96 to tell no one, 97 but commanded him, 98 “Go 99 and show yourself to a priest, and bring the offering 100 for your cleansing, as Moses commanded, 101 as a testimony to them.” 102 5:15 But the news about him spread even more, 103 and large crowds were gathering together to hear him 104 and to be healed of their illnesses. 5:16 Yet Jesus himself 105 frequently withdrew 106 to the wilderness 107 and prayed.
5:17 Now on 108 one of those days, while he was teaching, there were Pharisees 109 and teachers of the law 110 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 111 and the power of the Lord was with him 112 to heal. 5:18 Just then 113 some men showed up, carrying a paralyzed man 114 on a stretcher. 115 They 116 were trying to bring him in and place him before Jesus. 117 5:19 But 118 since they found 119 no way to carry him in because of the crowd, they went up on the roof 120 and let him down on the stretcher 121 through the roof tiles 122 right 123 in front of Jesus. 124 5:20 When 125 Jesus 126 saw their 127 faith he said, “Friend, 128 your sins are forgiven.” 129 5:21 Then 130 the experts in the law 131 and the Pharisees began to think 132 to themselves, 133 “Who is this man 134 who is uttering blasphemies? 135 Who can forgive sins but God alone?” 5:22 When Jesus perceived 136 their hostile thoughts, 137 he said to them, 138 “Why are you raising objections 139 within yourselves? 5:23 Which is easier, 140 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 141 that the Son of Man 142 has authority on earth to forgive sins” – he said to the paralyzed man 143 – “I tell you, stand up, take your stretcher 144 and go home.” 145 5:25 Immediately 146 he stood up before them, picked 147 up the stretcher 148 he had been lying on, and went home, glorifying 149 God. 5:26 Then 150 astonishment 151 seized them all, and they glorified 152 God. They were filled with awe, 153 saying, “We have seen incredible 154 things 155 today.” 156
5:27 After 157 this, Jesus 158 went out and saw a tax collector 159 named Levi 160 sitting at the tax booth. 161 “Follow me,” 162 he said to him. 5:28 And he got up and followed him, leaving everything 163 behind. 164
5:29 Then 165 Levi gave a great banquet 166 in his house for Jesus, 167 and there was a large crowd of tax collectors and others sitting 168 at the table with them. 5:30 But 169 the Pharisees 170 and their experts in the law 171 complained 172 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 173 5:31 Jesus 174 answered them, “Those who are well don’t need a physician, but those who are sick do. 175 5:32 I have not come 176 to call the righteous, but sinners to repentance.” 177
5:33 Then 178 they said to him, “John’s 179 disciples frequently fast 180 and pray, 181 and so do the disciples of the Pharisees, 182 but yours continue to eat and drink.” 183 5:34 So 184 Jesus said to them, “You cannot make the wedding guests 185 fast while the bridegroom 186 is with them, can you? 187 5:35 But those days are coming, and when the bridegroom is taken from them, 188 at that time 189 they will fast.” 5:36 He also told them a parable: 190 “No one tears a patch from a new garment and sews 191 it on an old garment. If he does, he will have torn 192 the new, and the piece from the new will not match the old. 193 5:37 And no one pours new wine into old wineskins. 194 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 195 5:39 196 No 197 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 198
6:1 Jesus 199 was going through the grain fields on 200 a Sabbath, 201 and his disciples picked some heads of wheat, 202 rubbed them in their hands, and ate them. 203 6:2 But some of the Pharisees 204 said, “Why are you 205 doing what is against the law 206 on the Sabbath?” 6:3 Jesus 207 answered them, 208 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 209 and ate the sacred bread, 210 which is not lawful 211 for any to eat but the priests alone, and 212 gave it to his companions?” 213 6:5 Then 214 he said to them, “The Son of Man is lord 215 of the Sabbath.”
6:6 On 216 another Sabbath, Jesus 217 entered the synagogue 218 and was teaching. Now 219 a man was there whose right hand was withered. 220 6:7 The experts in the law 221 and the Pharisees 222 watched 223 Jesus 224 closely to see if 225 he would heal on the Sabbath, 226 so that they could find a reason to accuse him. 6:8 But 227 he knew 228 their thoughts, 229 and said to the man who had the withered hand, “Get up and stand here.” 230 So 231 he rose and stood there. 6:9 Then 232 Jesus said to them, “I ask you, 233 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 234 looking around 235 at them all, he said to the man, 236 “Stretch out your hand.” The man 237 did so, and his hand was restored. 238 6:11 But they were filled with mindless rage 239 and began debating with one another what they would do 240 to Jesus.
6:12 Now 241 it was during this time that Jesus 242 went out to the mountain 243 to pray, and he spent all night 244 in prayer to God. 245 6:13 When 246 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 247 6:14 Simon 248 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 249 6:15 Matthew, Thomas, 250 James the son of Alphaeus, Simon who was called the Zealot, 251 6:16 Judas the son of James, and Judas Iscariot, 252 who became a traitor.
6:17 Then 253 he came down with them and stood on a level place. 254 And a large number 255 of his disciples had gathered 256 along with 257 a vast multitude from all over Judea, from 258 Jerusalem, 259 and from the seacoast of Tyre 260 and Sidon. 261 They came to hear him and to be healed 262 of their diseases, 6:18 and those who suffered from 263 unclean 264 spirits were cured. 6:19 The 265 whole crowd was trying to touch him, because power 266 was coming out from him and healing them all.
Lukas 8:4--9:50
Konteks8:4 While a large crowd was gathering and people were coming to Jesus 267 from one town after another, 268 he spoke to them 269 in a parable: 8:5 “A sower went out to sow 270 his seed. 271 And as he sowed, some fell along the path and was trampled on, and the wild birds 272 devoured it. 8:6 Other seed fell on rock, 273 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 274 and they grew up with it and choked 275 it. 8:8 But 276 other seed fell on good soil and grew, 277 and it produced a hundred times as much grain.” 278 As he said this, 279 he called out, “The one who has ears to hear had better listen!” 280
8:9 Then 281 his disciples asked him what this parable meant. 282 8:10 He 283 said, “You have been given 284 the opportunity to know 285 the secrets 286 of the kingdom of God, 287 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 288
8:11 “Now the parable means 289 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 290 comes and takes away the word 291 from their hearts, so that they may not believe 292 and be saved. 8:13 Those 293 on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, 294 but 295 in a time of testing 296 fall away. 297 8:14 As for the seed that 298 fell among thorns, these are the ones who hear, but 299 as they go on their way they are choked 300 by the worries and riches and pleasures of life, 301 and their fruit does not mature. 302 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 303 the word, cling to it 304 with an honest and good 305 heart, and bear fruit with steadfast endurance. 306
8:16 “No one lights 307 a lamp 308 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 309 8:17 For nothing is hidden 310 that will not be revealed, 311 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 312 for whoever has will be given more, but 313 whoever does not have, even what he thinks he has 314 will be taken from him.”
8:19 Now Jesus’ 315 mother and his brothers 316 came to him, but 317 they could not get near him because of the crowd. 8:20 So 318 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 319 to them, “My mother and my brothers are those 320 who hear the word of God and do it.” 321
8:22 One 322 day Jesus 323 got into a boat 324 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 325 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 326 came down on the lake, 327 and the boat 328 started filling up with water, and they were in danger. 8:24 They 329 came 330 and woke him, saying, “Master, Master, 331 we are about to die!” So 332 he got up and rebuked 333 the wind and the raging waves; 334 they died down, and it was calm. 8:25 Then 335 he said to them, “Where is your faith?” 336 But they were afraid and amazed, 337 saying to one another, “Who then is this? He commands even the winds and the water, 338 and they obey him!”
8:26 So 339 they sailed over to the region of the Gerasenes, 340 which is opposite 341 Galilee. 8:27 As 342 Jesus 343 stepped ashore, 344 a certain man from the town 345 met him who was possessed by demons. 346 For a long time this man 347 had worn no clothes and had not lived in a house, but among 348 the tombs. 8:28 When he saw 349 Jesus, he cried out, fell 350 down before him, and shouted with a loud voice, “Leave me alone, 351 Jesus, Son of the Most High 352 God! I beg you, do not torment 353 me!” 8:29 For Jesus 354 had started commanding 355 the evil 356 spirit to come out of the man. (For it had seized him many times, so 357 he would be bound with chains and shackles 358 and kept under guard. But 359 he would break the restraints and be driven by the demon into deserted 360 places.) 361 8:30 Jesus then 362 asked him, “What is your name?” He 363 said, “Legion,” 364 because many demons had entered him. 8:31 And they began to beg 365 him not to order 366 them to depart into the abyss. 367 8:32 Now a large herd of pigs was feeding there on the hillside, 368 and the demonic spirits 369 begged Jesus 370 to let them go into them. He gave them permission. 371 8:33 So 372 the demons came out of the man and went into the pigs, and the herd of pigs 373 rushed down the steep slope into the lake and drowned. 8:34 When 374 the herdsmen saw what had happened, they ran off and spread the news 375 in the town 376 and countryside. 8:35 So 377 the people went out to see what had happened, and they came to Jesus. They 378 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those 379 who had seen it told them how the man who had been demon-possessed had been healed. 380 8:37 Then 381 all the people of the Gerasenes 382 and the surrounding region 383 asked Jesus 384 to leave them alone, 385 for they were seized with great fear. 386 So 387 he got into the boat and left. 388 8:38 The man from whom the demons had gone out begged to go 389 with him, but Jesus 390 sent him away, saying, 8:39 “Return to your home, 391 and declare 392 what God has done for you.” 393 So 394 he went away, proclaiming throughout the whole town 395 what Jesus 396 had done for him.
8:40 Now when Jesus returned, 397 the crowd welcomed him, because they were all waiting for him. 8:41 Then 398 a man named Jairus, who was a ruler 399 of the synagogue, 400 came up. Falling 401 at Jesus’ feet, he pleaded 402 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 403
As Jesus was on his way, the crowds pressed 404 around him. 8:43 Now 405 a woman was there who had been suffering from a hemorrhage 406 for twelve years 407 but could not be healed by anyone. 8:44 She 408 came up behind Jesus 409 and touched the edge 410 of his cloak, 411 and at once the bleeding 412 stopped. 8:45 Then 413 Jesus asked, 414 “Who was it who touched me?” When they all denied it, Peter 415 said, “Master, the crowds are surrounding you and pressing 416 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 417 from me.” 8:47 When 418 the woman saw that she could not escape notice, 419 she came trembling and fell down before him. In 420 the presence of all the people, she explained why 421 she had touched him and how she had been immediately healed. 8:48 Then 422 he said to her, “Daughter, your faith has made you well. 423 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 424 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 425 him, “Do not be afraid; just believe, and she will be healed.” 426 8:51 Now when he came to the house, Jesus 427 did not let anyone go in with him except Peter, John, 428 and James, and the child’s father and mother. 8:52 Now they were all 429 wailing and mourning 430 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 431 of him, because they knew 432 that she was dead. 433 8:54 But Jesus 434 gently took her by the hand and said, 435 “Child, get up.” 8:55 Her 436 spirit returned, 437 and she got up immediately. Then 438 he told them to give her something to eat. 8:56 Her 439 parents were astonished, but he ordered them to tell no one 440 what had happened.
9:1 After 441 Jesus 442 called 443 the twelve 444 together, he gave them power and authority over all demons and to cure 445 diseases, 9:2 and he sent 446 them out to proclaim 447 the kingdom of God 448 and to heal the sick. 449 9:3 He 450 said to them, “Take nothing for your 451 journey – no staff, 452 no bag, 453 no bread, no money, and do not take an extra tunic. 454 9:4 Whatever 455 house you enter, stay there 456 until you leave the area. 457 9:5 Wherever 458 they do not receive you, 459 as you leave that town, 460 shake the dust off 461 your feet as a testimony against them.” 9:6 Then 462 they departed and went throughout 463 the villages, proclaiming the good news 464 and healing people everywhere.
9:7 Now Herod 465 the tetrarch 466 heard about everything that was happening, and he was thoroughly perplexed, 467 because some people were saying that John 468 had been raised from the dead, 9:8 while others were saying that Elijah 469 had appeared, and still others that one of the prophets of long ago had risen. 470 9:9 Herod said, “I had John 471 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 472
9:10 When 473 the apostles returned, 474 they told Jesus 475 everything they had done. Then 476 he took them with him and they withdrew privately to a town 477 called Bethsaida. 478 9:11 But when the crowds found out, they followed him. He 479 welcomed them, spoke to them about the kingdom of God, 480 and cured those who needed healing. 481 9:12 Now the day began to draw to a close, 482 so 483 the twelve came and said to Jesus, 484 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 485 and food, because we are in an isolated place.” 486 9:13 But he said to them, “You 487 give them something to eat.” They 488 replied, 489 “We have no more than five loaves and two fish – unless 490 we go 491 and buy food 492 for all these people.” 9:14 (Now about five thousand men 493 were there.) 494 Then 495 he said to his disciples, “Have 496 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 497 and the people 498 all sat down.
9:16 Then 499 he took the five loaves and the two fish, and looking up to heaven he gave thanks 500 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 501 was picked up – twelve baskets of broken pieces.
9:18 Once 502 when Jesus 503 was praying 504 by himself, and his disciples were nearby, he asked them, 505 “Who do the crowds say that I am?” 506 9:19 They 507 answered, 508 “John the Baptist; others say Elijah; 509 and still others that one of the prophets of long ago has risen.” 510 9:20 Then 511 he said to them, “But who do you say that I am?” Peter 512 answered, 513 “The Christ 514 of God.” 9:21 But he forcefully commanded 515 them not to tell this to anyone, 516 9:22 saying, “The Son of Man must suffer 517 many things and be rejected by the elders, 518 chief priests, and experts in the law, 519 and be killed, and on the third day be raised.” 520
9:23 Then 521 he said to them all, 522 “If anyone wants to become my follower, 523 he must deny 524 himself, take up his cross daily, 525 and follow me. 9:24 For whoever wants to save his life will lose it, 526 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 527 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 528 of me and my words, the Son of Man will be ashamed of that person 529 when he comes in his glory and in the glory 530 of the Father and of the holy angels. 9:27 But I tell you most certainly, 531 there are some standing here who will not 532 experience 533 death before they see the kingdom of God.” 534
9:28 Now 535 about eight days 536 after these sayings, Jesus 537 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 538 he was praying, 539 the appearance of his face was transformed, 540 and his clothes became very bright, a brilliant white. 541 9:30 Then 542 two men, Moses and Elijah, 543 began talking with him. 544 9:31 They appeared in glorious splendor and spoke about his departure 545 that he was about to carry out 546 at Jerusalem. 547 9:32 Now Peter and those with him were quite sleepy, 548 but as they became fully awake, 549 they saw his glory and the two men standing with him. 9:33 Then 550 as the men 551 were starting to leave, 552 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 553 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 554 he was saying this, a cloud 555 came 556 and overshadowed 557 them, and they were afraid as they entered the cloud. 9:35 Then 558 a voice came from the cloud, saying, “This is my Son, my Chosen One. 559 Listen to him!” 560 9:36 After 561 the voice had spoken, Jesus was found alone. So 562 they kept silent and told no one 563 at that time 564 anything of what they had seen.
9:37 Now on 565 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 566 a man from the crowd cried out, 567 “Teacher, I beg you to look at 568 my son – he is my only child! 9:39 A 569 spirit seizes him, and he suddenly screams; 570 it throws him into convulsions 571 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 572 him severely. 9:40 I 573 begged 574 your disciples to cast it out, but 575 they could not do so.” 576 9:41 Jesus answered, 577 “You 578 unbelieving 579 and perverse generation! How much longer 580 must I be with you and endure 581 you? 582 Bring your son here.” 9:42 As 583 the boy 584 was approaching, the demon threw him to the ground 585 and shook him with convulsions. 586 But Jesus rebuked 587 the unclean 588 spirit, healed the boy, and gave him back to his father. 9:43 Then 589 they were all astonished at the mighty power 590 of God.
But while the entire crowd 591 was amazed at everything Jesus 592 was doing, he said to his disciples, 9:44 “Take these words to heart, 593 for the Son of Man is going to be betrayed into the hands of men.” 594 9:45 But they did not understand this statement; its meaning 595 had been concealed 596 from them, so that they could not grasp it. Yet 597 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 598 as to which of them might be 599 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 600 he took a child, had him stand by 601 his side, 9:48 and said to them, “Whoever welcomes 602 this child 603 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 604
9:49 John answered, 605 “Master, we saw someone casting out demons in your name, and we tried to stop 606 him because he is not a disciple 607 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
Lukas 18:15--21:38
Konteks18:15 Now people 608 were even bringing their babies 609 to him for him to touch. 610 But when the disciples saw it, they began to scold those who brought them. 611 18:16 But Jesus called for the children, 612 saying, “Let the little children come to me and do not try to stop them, for the kingdom of God 613 belongs to such as these. 614 18:17 I tell you the truth, 615 whoever does not receive 616 the kingdom of God like a child 617 will never 618 enter it.”
18:18 Now 619 a certain ruler 620 asked him, “Good teacher, what must I do to inherit eternal life?” 621 18:19 Jesus 622 said to him, “Why do you call me good? 623 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.’” 624 18:21 The man 625 replied, “I have wholeheartedly obeyed 626 all these laws 627 since my youth.” 628 18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 629 and give the money 630 to the poor, 631 and you will have treasure 632 in heaven. Then 633 come, follow me.” 18:23 But when the man 634 heard this he became very sad, 635 for he was extremely wealthy. 18:24 When Jesus noticed this, 636 he said, “How hard 637 it is for the rich to enter the kingdom of God! 638 18:25 In fact, it is easier for a camel to go through the eye of a needle 639 than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then 640 who can be saved?” 641 18:27 He replied, “What is impossible 642 for mere humans 643 is possible for God.” 18:28 And Peter said, “Look, we have left everything we own 644 to follow you!” 645 18:29 Then 646 Jesus 647 said to them, “I tell you the truth, 648 there is no one who has left home or wife or brothers 649 or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more 650 in this age 651 – and in the age to come, eternal life.” 652
18:31 Then 653 Jesus 654 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 655 and everything that is written about the Son of Man by the prophets will be accomplished. 656 18:32 For he will be handed over 657 to the Gentiles; he will be mocked, 658 mistreated, 659 and spat on. 660 18:33 They will flog him severely 661 and kill him. Yet 662 on the third day he will rise again.” 18:34 But 663 the twelve 664 understood none of these things. This 665 saying was hidden from them, and they did not grasp 666 what Jesus meant. 667
18:35 As 668 Jesus 669 approached 670 Jericho, 671 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 672 told him, “Jesus the Nazarene is passing by.” 18:38 So 673 he called out, 674 “Jesus, Son of David, 675 have mercy 676 on me!” 18:39 And those who were in front 677 scolded 678 him to get him to be quiet, but he shouted 679 even more, “Son of David, have mercy on me!” 18:40 So 680 Jesus stopped and ordered the beggar 681 to be brought to him. When the man 682 came near, Jesus 683 asked him, 18:41 “What do you want me to do for you?” He replied, 684 “Lord, let me see again.” 685 18:42 Jesus 686 said to him, “Receive 687 your sight; your faith has healed you.” 688 18:43 And immediately he regained 689 his sight and followed Jesus, 690 praising 691 God. When 692 all the people saw it, they too 693 gave praise to God.
19:1 Jesus 694 entered Jericho 695 and was passing through it. 19:2 Now 696 a man named Zacchaeus was there; he was a chief tax collector 697 and was rich. 19:3 He 698 was trying to get a look at Jesus, 699 but being a short man he could not see over the crowd. 700 19:4 So 701 he ran on ahead and climbed up into a sycamore tree 702 to see him, because Jesus 703 was going to pass that way. 19:5 And when Jesus came to that place, he looked up 704 and said to him, “Zacchaeus, come down quickly, 705 because I must 706 stay at your house today.” 707 19:6 So he came down quickly 708 and welcomed Jesus 709 joyfully. 710 19:7 And when the people 711 saw it, they all complained, 712 “He has gone in to be the guest of a man who is a sinner.” 713 19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 714 to the poor, and if 715 I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then 716 Jesus said to him, “Today salvation 717 has come to this household, 718 because he too is a son of Abraham! 719 19:10 For the Son of Man came 720 to seek and to save the lost.”
19:11 While the people were listening to these things, Jesus 721 proceeded to tell a parable, because he was near to Jerusalem, 722 and because they thought 723 that the kingdom of God 724 was going to 725 appear immediately. 19:12 Therefore he said, “A nobleman 726 went to a distant country to receive 727 for himself a kingdom and then return. 728 19:13 And he summoned ten of his slaves, 729 gave them ten minas, 730 and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens 731 hated 732 him and sent a delegation after him, saying, ‘We do not want this man 733 to be king 734 over us!’ 19:15 When 735 he returned after receiving the kingdom, he summoned 736 these slaves to whom he had given the money. He wanted 737 to know how much they had earned 738 by trading. 19:16 So 739 the first one came before him and said, ‘Sir, 740 your mina 741 has made ten minas more.’ 19:17 And the king 742 said to him, ‘Well done, good slave! Because you have been faithful 743 in a very small matter, you will have authority 744 over ten cities.’ 19:18 Then 745 the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So 746 the king 747 said to him, ‘And you are to be over five cities.’ 19:20 Then another 748 slave 749 came and said, ‘Sir, here is 750 your mina that I put away for safekeeping 751 in a piece of cloth. 752 19:21 For I was afraid of you, because you are a severe 753 man. You withdraw 754 what you did not deposit 755 and reap what you did not sow.’ 19:22 The king 756 said to him, ‘I will judge you by your own words, 757 you wicked slave! 758 So you knew, did you, that I was a severe 759 man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put 760 my money in the bank, 761 so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, 762 ‘Take the mina from him, and give it to the one who has ten.’ 763 19:25 But 764 they said to him, ‘Sir, he has ten minas already!’ 765 19:26 ‘I tell you that everyone who has will be given more, 766 but from the one who does not have, even what he has will be taken away. 767 19:27 But as for these enemies of mine who did not want me to be their king, 768 bring them here and slaughter 769 them 770 in front of me!’”
19:28 After Jesus 771 had said this, he continued on ahead, 772 going up to Jerusalem. 773 19:29 Now 774 when he approached Bethphage 775 and Bethany, at the place called the Mount of Olives, 776 he sent two of the disciples, 19:30 telling them, 777 “Go to the village ahead of you. 778 When 779 you enter it, you will find a colt tied there that has never been ridden. 780 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 781 it.’” 19:32 So those who were sent ahead found 782 it exactly 783 as he had told them. 19:33 As 784 they were untying the colt, its owners asked them, 785 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 786 they brought it to Jesus, threw their cloaks 787 on the colt, 788 and had Jesus get on 789 it. 19:36 As 790 he rode along, they 791 spread their cloaks on the road. 19:37 As he approached the road leading down from 792 the Mount of Olives, 793 the whole crowd of his 794 disciples began to rejoice 795 and praise 796 God with a loud voice for all the mighty works 797 they had seen: 798 19:38 “Blessed is the king 799 who comes in the name of the Lord! 800 Peace in heaven and glory in the highest!” 19:39 But 801 some of the Pharisees 802 in the crowd said to him, “Teacher, rebuke your disciples.” 803 19:40 He answered, 804 “I tell you, if they 805 keep silent, the very stones 806 will cry out!”
19:41 Now 807 when Jesus 808 approached 809 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 810 even you, the things that make for peace! 811 But now they are hidden 812 from your eyes. 19:43 For the days will come upon you when your enemies will build 813 an embankment 814 against you and surround you and close in on you from every side. 19:44 They will demolish you 815 – you and your children within your walls 816 – and they will not leave within you one stone 817 on top of another, 818 because you did not recognize the time of your visitation from God.” 819
19:45 Then 820 Jesus 821 entered the temple courts 822 and began to drive out those who were selling things there, 823 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 824 but you have turned it into a den 825 of robbers!” 826
19:47 Jesus 827 was teaching daily in the temple courts. The chief priests and the experts in the law 828 and the prominent leaders among the people were seeking to assassinate 829 him, 19:48 but 830 they could not find a way to do it, 831 for all the people hung on his words. 832
20:1 Now one 833 day, as Jesus 834 was teaching the people in the temple courts 835 and proclaiming 836 the gospel, the chief priests and the experts in the law 837 with the elders came up 838 20:2 and said to him, 839 “Tell us: By what authority 840 are you doing these things? 841 Or who it is who gave you this authority?” 20:3 He answered them, 842 “I will also ask you a question, and you tell me: 20:4 John’s baptism 843 – was it from heaven or from people?” 844 20:5 So 845 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So 846 they replied that they did not know 847 where it came from. 20:8 Then 848 Jesus said to them, “Neither will I tell you 849 by whose authority 850 I do these things.”
20:9 Then 851 he began to tell the people this parable: “A man 852 planted a vineyard, 853 leased it to tenant farmers, 854 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 855 to the tenants so that they would give 856 him his portion of the crop. 857 However, the tenants beat his slave 858 and sent him away empty-handed. 20:11 So 859 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 860 20:12 So 861 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 862 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 863 perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So 864 they threw him out of the vineyard and killed 865 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 866 those tenants and give the vineyard to others.” 867 When the people 868 heard this, they said, “May this never happen!” 869 20:17 But Jesus 870 looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 871 20:18 Everyone who falls on this stone will be broken to pieces, 872 and the one on whom it falls will be crushed.” 873 20:19 Then 874 the experts in the law 875 and the chief priests wanted to arrest 876 him that very hour, because they realized he had told this parable against them. But 877 they were afraid of the people.
20:20 Then 878 they watched him carefully and sent spies who pretended to be sincere. 879 They wanted to take advantage of what he might say 880 so that they could deliver him up to the authority and jurisdiction 881 of the governor. 20:21 Thus 882 they asked him, “Teacher, we know that you speak and teach correctly, 883 and show no partiality, but teach the way of God in accordance with the truth. 884 20:22 Is it right 885 for us to pay the tribute tax 886 to Caesar 887 or not?” 20:23 But Jesus 888 perceived their deceit 889 and said to them, 20:24 “Show me a denarius. 890 Whose image 891 and inscription are on it?” 892 They said, “Caesar’s.” 20:25 So 893 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 894 20:26 Thus 895 they were unable in the presence of the people to trap 896 him with his own words. 897 And stunned 898 by his answer, they fell silent.
20:27 Now some Sadducees 899 (who contend that there is no resurrection) 900 came to him. 20:28 They asked him, 901 “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man 902 must marry 903 the widow and father children 904 for his brother. 905 20:29 Now there were seven brothers. The first one married a woman 906 and died without children. 20:30 The second 907 20:31 and then the third married her, and in this same way all seven died, leaving no children. 20:32 Finally the woman died too. 20:33 In the resurrection, therefore, whose wife will the woman be? 908 For all seven had married her.” 909
20:34 So 910 Jesus said to them, “The people of this age 911 marry and are given in marriage. 20:35 But those who are regarded as worthy to share in 912 that age and in the resurrection from the dead neither marry nor are given in marriage. 913 20:36 In fact, they can no longer die, because they are equal to angels 914 and are sons of God, since they are 915 sons 916 of the resurrection. 20:37 But even Moses revealed that the dead are raised 917 in the passage about the bush, 918 where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 919 20:38 Now he is not God of the dead, but of the living, 920 for all live before him.” 921 20:39 Then 922 some of the experts in the law 923 answered, “Teacher, you have spoken well!” 924 20:40 For they did not dare any longer to ask 925 him anything.
20:41 But 926 he said to them, “How is it that they say that the Christ 927 is David’s son? 928 20:42 For David himself says in the book of Psalms,
‘The Lord said to my 929 lord,
“Sit at my right hand,
20:43 until I make your enemies a footstool for your feet.”’ 930
20:44 If David then calls him ‘Lord,’ how can he be his son?” 931
20:45 As 932 all the people were listening, Jesus 933 said to his disciples, 20:46 “Beware 934 of the experts in the law. 935 They 936 like walking around in long robes, and they love elaborate greetings 937 in the marketplaces and the best seats 938 in the synagogues 939 and the places of honor at banquets. 20:47 They 940 devour 941 widows’ property, 942 and as a show make long prayers. They will receive a more severe punishment.”
21:1 Jesus 943 looked up 944 and saw the rich putting their gifts into the offering box. 945 21:2 He also saw a poor widow put in two small copper coins. 946 21:3 He 947 said, “I tell you the truth, 948 this poor widow has put in more than all of them. 949 21:4 For they all offered their gifts out of their wealth. 950 But she, out of her poverty, put in everything she had to live on.” 951
21:5 Now 952 while some were speaking about the temple, how it was adorned 953 with beautiful stones and offerings, 954 Jesus 955 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 956 All will be torn down!” 957 21:7 So 958 they asked him, 959 “Teacher, when will these things 960 happen? And what will be the sign that 961 these things are about to take place?” 21:8 He 962 said, “Watch out 963 that you are not misled. For many will come in my name, saying, ‘I am he,’ 964 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 965 do not be afraid. 966 For these things must happen first, but the end will not come at once.” 967
21:10 Then he said to them, “Nation will rise up in arms 968 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 969 and plagues in various places, and there will be terrifying sights 970 and great signs 971 from heaven. 21:12 But before all this, 972 they will seize 973 you and persecute you, handing you over to the synagogues 974 and prisons. You 975 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 976 21:14 Therefore be resolved 977 not to rehearse 978 ahead of time how to make your defense. 21:15 For I will give you the words 979 along with the wisdom 980 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 981 brothers, relatives, 982 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 983 21:18 Yet 984 not a hair of your head will perish. 985 21:19 By your endurance 986 you will gain 987 your lives. 988
21:20 “But when you see Jerusalem 989 surrounded 990 by armies, then know that its 991 desolation 992 has come near. 21:21 Then those who are in Judea must flee 993 to the mountains. Those 994 who are inside the city must depart. Those 995 who are out in the country must not enter it, 21:22 because these are days of vengeance, 996 to fulfill 997 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 998 on the earth and wrath against this people. 21:24 They 999 will fall by the edge 1000 of the sword and be led away as captives 1001 among all nations. Jerusalem 1002 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 1003
21:25 “And there will be signs in the sun and moon and stars, 1004 and on the earth nations will be in distress, 1005 anxious 1006 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 1007 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 1008 21:27 Then 1009 they will see the Son of Man arriving in a cloud 1010 with power and great glory. 21:28 But when these things 1011 begin to happen, stand up and raise your heads, because your redemption 1012 is drawing near.”
21:29 Then 1013 he told them a parable: “Look at the fig tree and all the other trees. 1014 21:30 When they sprout leaves, you see 1015 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 1016 that the kingdom of God 1017 is near. 21:32 I tell you the truth, 1018 this generation 1019 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 1020
21:34 “But be on your guard 1021 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 1022 21:35 For 1023 it will overtake 1024 all who live on the face of the whole earth. 1025 21:36 But stay alert at all times, 1026 praying that you may have strength to escape all these things that must 1027 happen, and to stand before the Son of Man.”
21:37 So 1028 every day Jesus 1029 was teaching in the temple courts, 1030 but at night he went and stayed 1031 on the Mount of Olives. 1032 21:38 And all the people 1033 came to him early in the morning to listen to him in the temple courts. 1034
[4:31] 1 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
[4:31] 2 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:31] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:31] 4 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 5 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 6 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 7 tn Grk “because his word was.”
[4:32] 8 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[4:33] 9 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
[4:33] 10 sn See the note on synagogues in 4:15.
[4:33] 11 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
[4:34] 12 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
[4:34] 13 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
[4:35] 14 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 15 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 16 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
[4:35] 17 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 18 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 19 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 20 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 21 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
[4:36] 22 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
[4:37] 23 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 24 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 25 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 26 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
[4:38] 27 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 28 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
[4:39] 29 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 30 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
[4:39] sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
[4:39] 31 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.
[4:39] sn The note that this happened immediately shows the speed and totality of the recovery.
[4:39] 32 tn The imperfect verb has been translated ingressively.
[4:40] 33 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
[4:40] 34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 35 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 36 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 37 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 38 tc Most
[4:41] 39 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
[4:41] 40 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
[4:41] 41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:41] sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
[4:42] 42 tn Grk “When it became day.”
[4:42] 43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 44 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 46 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 47 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
[4:43] 49 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 50 tn Grk “because for this purpose I was sent.”
[4:44] 51 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 52 tc Most
[5:1] 53 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:1] 54 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 55 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 56 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 57 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 60 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 61 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 62 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 63 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 64 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 65 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 67 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 68 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 69 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 70 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 71 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 72 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
[5:8] 73 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
[5:9] 74 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
[5:9] 75 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 76 sn In the Greek text, this term is in an emphatic position.
[5:10] 77 tn Or “business associates.”
[5:10] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 79 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 80 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:10] sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
[5:11] 81 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 82 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[5:12] 83 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:12] 84 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 86 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[5:12] 87 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 88 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[5:12] 89 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
[5:12] 90 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 91 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 92 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[5:13] 93 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 94 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[5:14] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 96 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 97 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
[5:14] 98 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
[5:14] 99 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
[5:14] 100 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:14] 101 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 102 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[5:15] 103 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 104 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:16] 105 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 106 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
[5:17] 108 tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:17] 109 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:17] 110 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
[5:17] 111 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 112 tc Most
[5:18] 113 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
[5:18] 114 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
[5:18] 115 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[5:18] 116 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[5:18] 117 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 118 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
[5:19] 119 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 120 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[5:19] 121 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
[5:19] 122 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
[5:19] 123 tn Grk “in the midst.”
[5:19] 124 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
[5:20] 125 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 126 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 127 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 128 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 129 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[5:21] 130 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 131 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[5:21] 132 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 133 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 134 tn Grk “this one” (οὗτος, Joutos).
[5:21] 135 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[5:22] 136 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
[5:22] 137 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
[5:22] 138 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
[5:22] 139 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
[5:23] 140 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[5:24] 141 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[5:24] 142 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[5:24] 143 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[5:24] 144 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
[5:24] 145 tn Grk “to your house.”
[5:25] 146 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 147 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
[5:25] 148 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
[5:25] 149 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
[5:26] 150 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 151 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 152 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
[5:26] 153 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 154 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
[5:26] 155 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
[5:26] 156 sn See the note on today in 2:11.
[5:27] 157 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 158 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 159 sn See the note on tax collectors in 3:12.
[5:27] 160 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
[5:27] 161 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[5:27] 162 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 163 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 164 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
[5:29] 165 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 166 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
[5:29] 167 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 168 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
[5:30] 169 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 170 sn See the note on Pharisees in 5:17.
[5:30] 171 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 172 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
[5:30] 173 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
[5:31] 174 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 175 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
[5:32] 176 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 177 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
[5:33] 178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 179 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 180 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[5:33] 181 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 182 sn See the note on Pharisees in 5:17.
[5:33] 183 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
[5:34] 184 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
[5:34] 185 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[5:34] 186 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[5:34] 187 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
[5:35] 188 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
[5:35] 189 tn Grk “then in those days.”
[5:36] 190 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
[5:36] 191 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 192 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 193 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
[5:37] 194 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[5:38] 195 tc Most
[5:38] sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:39] 196 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 197 tc ‡ Although most
[5:39] 198 tc Most
[5:39] tn Grk “good.”
[5:39] sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
[6:1] 199 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 200 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:1] 201 tc Most later
[6:1] 202 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 203 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[6:2] 204 sn See the note on Pharisees in 5:17.
[6:2] 205 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
[6:2] 206 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
[6:3] 207 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 208 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 210 tn Grk “the bread of presentation.”
[6:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).
[6:4] 211 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[6:4] 212 tc Most
[6:4] 213 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
[6:4] sn See 1 Sam 21:1-6.
[6:5] 214 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 215 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:5] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[6:6] 216 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:6] 217 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 218 sn See the note on synagogues in 4:15.
[6:6] 219 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
[6:6] 220 tn Grk “a man was there and his right hand was withered.”
[6:6] sn Withered means the man’s hand was shrunken and paralyzed.
[6:7] 221 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 222 sn See the note on Pharisees in 5:17.
[6:7] 223 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
[6:7] 224 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 225 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 226 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[6:8] 227 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 228 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 229 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 230 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 231 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 232 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 233 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
[6:10] 234 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 235 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
[6:10] 236 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 237 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 238 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[6:11] 239 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
[6:11] 240 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
[6:12] 241 tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:12] 242 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 243 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[6:12] 244 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 245 tn This is an objective genitive, so prayer “to God.”
[6:13] 246 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 247 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
[6:14] 248 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 249 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 250 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 251 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
[6:16] 252 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[6:17] 253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 254 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
[6:17] 255 tn Grk “large crowd.”
[6:17] 256 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
[6:17] 258 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:17] 259 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 260 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 261 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[6:17] map For location see Map1 A1; JP3 F3; JP4 F3.
[6:17] 262 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
[6:18] 263 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 264 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 265 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 266 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
[8:4] 267 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 268 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 269 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 270 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
[8:5] 271 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[8:5] 272 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:6] 273 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 274 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 275 sn That is, crowded out the good plants.
[8:8] 276 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 277 tn Grk “when it grew, after it grew.”
[8:8] 278 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
[8:8] 279 tn Grk “said these things.”
[8:8] 280 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
[8:9] 281 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 282 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 283 tn Here δέ (de) has not been translated.
[8:10] 284 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 285 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 286 tn Grk “the mysteries.”
[8:10] sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
[8:10] 287 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:10] 288 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[8:11] 289 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 290 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[8:12] 291 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[8:12] 292 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
[8:13] 293 tn Here δέ (de) has not been translated.
[8:13] 294 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
[8:13] 295 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 296 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
[8:13] 297 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
[8:14] 298 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 299 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 300 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 301 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
[8:14] 302 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
[8:15] 303 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 304 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 305 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
[8:15] 306 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
[8:16] 307 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 308 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
[8:16] 309 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 310 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:18] 312 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 313 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 314 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
[8:19] 315 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 316 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[8:19] 317 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 318 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 319 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 320 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
[8:21] 321 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 322 tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
[8:22] 323 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 324 sn A boat that held all the disciples would be of significant size.
[8:22] 325 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 327 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[8:23] 328 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
[8:24] 329 tn Here δέ (de) has not been translated.
[8:24] 330 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 331 tn The double vocative shows great emotion.
[8:24] 332 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 333 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 334 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:25] 335 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 336 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
[8:25] 337 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
[8:25] 338 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:26] 339 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 340 tc The textual tradition here is quite complicated. Most
[8:26] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:26] 341 sn That is, across the Sea of Galilee from Galilee.
[8:27] 342 tn Here δέ (de) has not been translated.
[8:27] 343 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 344 tn Grk “stepped out on land.”
[8:27] 346 tn Grk “who had demons.”
[8:27] 347 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 349 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 350 tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:28] 351 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
[8:28] 352 sn On the title Most High see Luke 1:35.
[8:28] 353 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:29] 354 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 355 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
[8:29] 357 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
[8:29] 358 tn Or “fetters”; these were chains for the feet.
[8:29] 359 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 360 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 361 sn This is a parenthetical, explanatory comment by the author.
[8:30] 362 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
[8:30] 363 tn Here δέ (de) has not been translated.
[8:30] 364 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
[8:31] 365 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 367 tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
[8:32] 368 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 369 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 370 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 371 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[8:33] 372 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 373 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 374 tn Here δέ (de) has not been translated.
[8:34] 375 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
[8:35] 377 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 378 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:36] 379 tn Here δέ (de) has not been translated.
[8:36] 380 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
[8:37] 381 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 382 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 383 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
[8:37] 384 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 385 tn Or “to depart from them.”
[8:37] 386 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
[8:37] 387 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
[8:37] 388 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 389 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 390 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 391 tn Grk “your house.”
[8:39] 393 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
[8:39] 394 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 396 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
[8:40] 397 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
[8:40] sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).
[8:41] 398 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[8:41] 399 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
[8:41] 400 sn See the note on synagogues in 4:15.
[8:41] 401 tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[8:41] 402 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 403 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 404 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
[8:43] 405 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 406 tn Grk “a flow of blood.”
[8:43] 407 tc ‡ Most
[8:44] 408 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 409 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 410 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
[8:44] 411 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 412 tn Grk “the flow of her blood.”
[8:44] sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
[8:45] 413 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 415 tc Most
[8:45] 416 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
[8:46] 417 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
[8:47] 418 tn Here δέ (de) has not been translated.
[8:47] 419 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 420 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
[8:47] 421 tn Grk “told for what reason.”
[8:48] 422 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 423 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
[8:49] 424 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
[8:50] 426 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
[8:51] 427 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 428 tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[8:52] 429 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 430 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 431 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 432 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 434 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 435 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 436 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 437 sn In other words, she came back to life; see Acts 20:10.
[8:55] 438 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:56] 439 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 440 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
[9:1] 441 tn Here δέ (de) has not been translated.
[9:1] 442 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 443 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
[9:1] 444 tc Some
[9:1] 445 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 446 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
[9:2] 448 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.
[9:2] 449 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
[9:3] 450 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 451 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 452 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
[9:3] 453 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 454 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 455 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 456 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
[9:4] 457 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
[9:5] 458 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 459 tn Grk “all those who do not receive you.”
[9:5] 461 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
[9:6] 462 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 463 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
[9:6] 464 tn Or “preaching the gospel.”
[9:6] sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.
[9:7] 465 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 466 sn See the note on tetrarch in 3:1.
[9:7] 467 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 468 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 469 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:8] 470 sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.
[9:9] 471 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
[9:9] 472 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
[9:10] 473 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 474 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 475 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 476 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 477 tc There is a seeming myriad of variants for this text. Many
[9:10] tn Or “city.”
[9:10] 478 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
[9:11] 479 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 480 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.
[9:11] 481 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
[9:12] 482 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 483 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 484 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 485 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 486 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 487 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 488 tn Here δέ (de) has not been translated.
[9:13] 490 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 491 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 492 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
[9:14] 493 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
[9:14] 494 sn This is a parenthetical note by the author.
[9:14] 495 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 496 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
[9:15] 497 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
[9:15] 498 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 499 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 500 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
[9:17] 501 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 502 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.
[9:18] 503 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 504 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
[9:18] 505 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 506 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
[9:19] 507 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 508 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 509 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:19] 510 sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.
[9:20] 511 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 512 tn Here δέ (de) has not been translated.
[9:20] 513 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 514 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:20] sn See the note on Christ in 2:11.
[9:21] 515 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
[9:21] 516 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
[9:22] 517 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
[9:22] 518 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
[9:22] 519 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 520 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
[9:23] 521 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 522 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
[9:23] 523 tn Grk “to come after me.”
[9:23] 524 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
[9:23] 525 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
[9:24] 526 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
[9:25] 527 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 528 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
[9:26] 529 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
[9:26] 530 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
[9:27] 531 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 532 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 533 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[9:27] 534 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
[9:28] 535 tn Grk “Now it happened that about.” 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.
[9:28] 536 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
[9:28] 537 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 538 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 539 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 540 tn Or “the appearance of his face became different.”
[9:29] sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
[9:29] 541 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
[9:30] 542 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:30] 543 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
[9:30] 544 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
[9:31] 545 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
[9:31] 546 tn Or “accomplish,” “bring to completion.”
[9:31] 547 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 548 tn Grk “weighed down with sleep” (an idiom).
[9:32] 549 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 550 tn Grk “And 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. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:33] 551 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 552 tn Grk “to leave from him.”
[9:33] 553 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:33] sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.
[9:34] 554 tn Here δέ (de) has not been translated.
[9:34] 555 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:34] 557 tn Or “surrounded.”
[9:35] 558 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 559 tc Most
[9:35] tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.
[9:35] sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
[9:35] 560 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
[9:36] 561 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 562 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 563 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
[9:36] 564 tn Grk “in those days.”
[9:37] 565 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:38] 566 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:38] 567 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 568 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 569 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[9:39] 570 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 571 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 572 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
[9:40] 573 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
[9:40] 574 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 575 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 576 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 577 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 578 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:41] 581 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 582 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 583 tn Here δέ (de) has not been translated.
[9:42] 584 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 585 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 586 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
[9:42] 587 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 588 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 589 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 590 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
[9:43] 591 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 592 tc Most
[9:43] tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
[9:44] 593 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
[9:44] 594 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
[9:45] 595 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 596 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
[9:45] 597 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[9:46] 598 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 599 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 600 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 601 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 602 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 603 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
[9:48] 604 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
[9:49] 605 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
[9:49] 606 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 607 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
[18:15] 609 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] 610 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] 611 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] 612 tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.
[18:16] 613 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] 614 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] 615 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:17] 616 sn On receive see John 1:12.
[18:17] 617 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] 618 tn The negation in Greek used here (οὐ μή, ou mh) is very strong.
[18:18] 619 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[18:18] 620 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] 621 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] 622 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[18:19] 623 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] 624 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] 625 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] 626 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] 627 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] 628 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] 629 sn See Luke 14:33.
[18:22] 630 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] 631 sn See Luke 1:50-53; 6:20-23; 14:12-14.
[18:22] 632 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] 633 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
[18:23] 634 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[18:23] 635 tn Or “very distressed” (L&N 25.277).
[18:24] 636 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] 637 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] 638 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] 639 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] 640 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
[18:26] 641 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
[18:27] 642 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
[18:27] 643 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] 644 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] 645 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
[18:29] 646 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:29] 647 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:29] 648 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[18:29] 649 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] 650 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] 651 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
[18:30] 652 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] 653 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 654 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 655 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 656 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] 657 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] 658 sn See Luke 22:63; 23:11, 36.
[18:32] 659 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 660 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] 661 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] 662 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[18:34] 663 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[18:34] 664 tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.
[18:34] 665 tn Grk “And this.” Here καί (kai) has not been translated.
[18:34] 666 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] 667 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] 668 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] 669 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[18:35] 670 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] 671 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[18:37] 672 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[18:38] 673 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] 674 tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[18:38] 675 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] 676 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] 677 sn That is, those who were at the front of the procession.
[18:39] 678 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] 679 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] 680 tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.
[18:40] 681 tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.
[18:40] 682 tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.
[18:40] 683 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:41] 685 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] 686 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:42] 687 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
[18:42] 688 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
[18:43] 689 tn Or “received” (see the note on the phrase “let me see again” in v. 41).
[18:43] 690 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[18:43] 691 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] 692 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[18:43] 693 tn The word “too” has been supplied for stylistic reasons.
[19:1] 694 tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:1] 695 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[19:2] 696 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[19:2] 697 sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).
[19:3] 698 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:3] 699 tn Grk “He was trying to see who Jesus was.”
[19:3] 700 tn Grk “and he was not able to because of the crowd, for he was short in stature.”
[19:4] 701 tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.
[19:4] 702 sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).
[19:4] 703 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.
[19:5] 704 tc Most
[19:5] 705 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 706 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
[19:5] 707 sn On today here and in v. 9, see the note on today in 2:11.
[19:6] 708 tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.
[19:6] 709 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:6] 710 tn The participle χαίρων (cairwn) has been taken as indicating manner.
[19:6] sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).
[19:7] 711 tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.
[19:7] 712 tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.
[19:7] 713 sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.
[19:8] 714 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 715 tn This is a first class condition in the Greek text. It virtually confesses fraud.
[19:9] 716 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
[19:9] 717 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
[19:9] 718 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
[19:9] 719 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.
[19:10] 720 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[19:11] 721 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:11] 722 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:11] 723 tn The present active infinitive δοκεῖν (dokein) has been translated as causal.
[19:11] 724 sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.
[19:11] 725 tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).
[19:12] 726 tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).
[19:12] 727 sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).
[19:12] 728 sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4
[19:13] 729 tn See the note on the word “slave” in 7:2.
[19:13] 730 sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.
[19:14] 731 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 732 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 733 tn Grk “this one” (somewhat derogatory in this context).
[19:15] 735 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[19:15] 736 tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”
[19:15] 737 tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.
[19:15] 738 sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.
[19:16] 739 tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.
[19:16] 740 tn Or “Lord”; or “Master.” (and so throughout this paragraph).
[19:16] 741 tn See the note on the word “minas” in v. 13.
[19:17] 742 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:17] 743 tn See Luke 16:10.
[19:17] 744 sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.
[19:18] 745 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:19] 746 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
[19:19] 747 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:20] 748 sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.
[19:20] 749 tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.
[19:20] 751 tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”
[19:20] 752 tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).
[19:21] 753 tn Or “exacting,” “harsh,” “hard.”
[19:21] 754 tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.
[19:21] 755 tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.
[19:22] 756 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
[19:22] 757 tn Grk “out of your own mouth” (an idiom).
[19:22] 758 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
[19:22] 759 tn Or “exacting,” “harsh,” “hard.”
[19:23] 760 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
[19:23] 761 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
[19:24] 762 tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.
[19:24] 763 tn Grk “the ten minas.”
[19:25] 764 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.
[19:25] 765 tc A few
[19:26] 766 tn Grk “to everyone who has, he will be given more.”
[19:26] sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
[19:26] 767 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
[19:27] 768 tn Grk “to rule over them.”
[19:27] 769 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 770 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:28] 771 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 772 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 773 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
[19:28] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:29] 774 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 775 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[19:29] 776 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.
[19:29] sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[19:30] 778 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 779 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
[19:30] 780 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 781 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 782 tn Grk “sent ahead and went and found.”
[19:32] 783 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 784 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 785 tn Grk “said to them.”
[19:35] 786 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 787 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 789 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
[19:36] 790 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 791 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
[19:37] 792 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 793 sn See the note on the name Mount of Olives in v. 29.
[19:37] 794 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 795 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 796 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 797 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 798 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 799 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
[19:38] 800 sn A quotation from Ps 118:26.
[19:39] 801 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
[19:39] 802 sn See the note on Pharisees in 5:17.
[19:39] 803 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 804 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
[19:40] 806 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
[19:41] 807 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 809 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 810 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 811 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 812 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 813 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 814 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 815 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 816 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 817 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 818 tn Grk “leave stone on stone.”
[19:44] 819 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[19:45] 820 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 822 tn Grk “the temple” (also in v. 47).
[19:45] sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
[19:45] 823 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[19:46] 824 sn A quotation from Isa 56:7.
[19:46] 825 tn Or “a hideout” (see L&N 1.57).
[19:46] 826 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[19:47] 827 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:47] 828 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 829 tn Grk “to destroy.”
[19:47] sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
[19:48] 830 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[19:48] 831 tn Grk “they did not find the thing that they might do.”
[19:48] 832 sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.
[20:1] 833 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.
[20:1] 834 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 835 tn Grk “the temple.”
[20:1] 837 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 838 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
[20:2] 839 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 840 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 841 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 842 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 843 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
[20:4] 844 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[20:4] sn The question is whether John’s ministry was of divine or human origin.
[20:5] 845 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 846 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 847 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[20:8] 848 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 849 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[20:8] 850 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:9] 851 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
[20:9] 852 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 853 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[20:9] 854 sn The leasing of land to tenant farmers was common in this period.
[20:10] 855 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 856 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
[20:10] 857 tn Grk “from the fruit of the vineyard.”
[20:10] 858 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:10] sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[20:11] 859 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 860 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 861 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 862 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 863 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:13] sn The owner’s decision to send his one dear son represents God sending Jesus.
[20:15] 864 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 865 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 866 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[20:16] 867 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[20:16] 868 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 869 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 870 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 871 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:17] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[20:18] 872 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 873 tn Grk “on whomever it falls, it will crush him.”
[20:18] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[20:19] 874 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 875 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 876 tn Grk “tried to lay hands on him.”
[20:19] 877 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 878 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 879 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 880 tn Grk “so that they might catch him in some word.”
[20:20] 881 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 882 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 883 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 884 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
[20:22] 885 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[20:22] 886 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[20:22] 887 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 888 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 889 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
[20:24] 890 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
[20:24] 891 tn Or “whose likeness.”
[20:24] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[20:24] 892 tn Grk “whose likeness and inscription does it have?”
[20:25] 893 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 894 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[20:26] 895 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 896 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
[20:26] 897 tn Grk “to trap him in a saying.”
[20:27] 899 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.
[20:27] 900 sn This remark is best regarded as a parenthetical note by the author.
[20:28] 901 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[20:28] 902 tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).
[20:28] 903 tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).
[20:28] 904 tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).
[20:28] 905 sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
[20:29] 906 tn Grk “took a wife” (an idiom for marrying a woman).
[20:30] 907 tc Most
[20:33] 908 sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.
[20:33] 909 tn Grk “For the seven had her as wife.”
[20:34] 910 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.
[20:34] 911 tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.
[20:35] 912 tn Grk “to attain to.”
[20:35] 913 sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.
[20:36] 914 sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).
[20:36] 915 tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.
[20:36] 916 tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).
[20:37] 917 tn Grk “But that the dead are raised even Moses revealed.”
[20:37] 918 sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
[20:37] 919 sn A quotation from Exod 3:6.
[20:38] 920 sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
[20:38] 921 tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.
[20:39] 922 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:39] 923 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:39] 924 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
[20:40] 925 sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.
[20:41] 926 sn If the religious leaders will not dare to question Jesus any longer, then he will question them.
[20:41] 927 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[20:41] sn See the note on Christ in 2:11.
[20:41] 928 sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
[20:42] 929 sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
[20:43] 930 sn A quotation from Ps 110:1.
[20:44] 931 tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
[20:45] 932 tn Here δέ (de) has not been translated.
[20:45] 933 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:46] 934 tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.
[20:46] 935 tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:46] 936 tn Grk “who,” continuing the sentence begun by the prior phrase.
[20:46] 937 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.
[20:46] 938 sn See Luke 14:1-14.
[20:46] 939 sn See the note on synagogues in 4:15.
[20:47] 940 tn Grk “who,” continuing the sentence begun in v. 46.
[20:47] 941 sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.
[20:47] 942 tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).
[21:1] 943 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 944 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 945 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:1] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
[21:2] 946 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[21:3] 947 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 948 tn Grk “Truly, I say to you.”
[21:3] 949 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 950 tn Grk “out of what abounded to them.”
[21:4] 951 tn Or “put in her entire livelihood.”
[21:5] 952 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 953 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 954 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 955 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 956 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 957 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 958 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 959 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 960 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 962 tn Here δέ (de) has not been translated.
[21:8] 963 tn Or “Be on guard.”
[21:8] 964 tn That is, “I am the Messiah.”
[21:9] 965 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 966 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 967 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 968 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 969 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 970 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 971 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 972 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 973 tn Grk “will lay their hands on you.”
[21:12] 974 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 975 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 976 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 977 tn Grk “determine in your hearts.”
[21:14] 978 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 979 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 980 tn Grk “and wisdom.”
[21:16] 981 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 982 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 983 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 984 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 985 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 986 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 987 tc Some important Greek witnesses plus the majority of
[21:19] 988 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 989 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 990 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 991 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 992 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 993 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 994 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 995 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 996 tn Or “of punishment.” This is a time of judgment.
[21:22] 997 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 998 sn Great distress means that this is a period of great judgment.
[21:24] 999 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 1000 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 1001 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 1002 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 1003 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 1004 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 1005 tn Grk “distress of nations.”
[21:25] 1006 tn Or “in consternation” (L&N 32.9).
[21:26] 1007 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 1008 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 1009 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 1010 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 1011 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 1012 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 1013 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 1014 tn Grk “all the trees.”
[21:30] 1015 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 1016 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 1017 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 1018 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 1019 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 1020 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 1021 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 1022 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 1023 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 1024 tn Or “come upon.”
[21:35] 1025 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 1026 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 1027 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 1028 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 1029 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 1030 tn Grk “in the temple.”
[21:37] 1031 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 1032 tn Grk “at the mountain called ‘of Olives.’”
[21:37] sn See the note on the phrase Mount of Olives in 19:29.
[21:38] 1033 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 1034 tc Some
[21:38] tn Grk “in the temple.”
