Lukas 1:53

1:53 he has filled the hungry with good things, ¹  and has sent the rich away empty. ² 

Lukas 1:4

1:4 so that you may know for certain ³  the things you were taught. ⁴ 

Lukas 18:1-43

Prayer and the Parable of the Persistent Widow

18:1 Then ⁵  Jesus ⁶  told them a parable to show them they should always ⁷  pray and not lose heart. ⁸  18:2 He said, ⁹  “In a certain city ¹⁰  there was a judge ¹¹  who neither feared God nor respected people. ¹²  18:3 There was also a widow ¹³  in that city ¹⁴  who kept coming ¹⁵  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ¹⁶  a while he refused, but later on ¹⁷  he said to himself, ‘Though I neither fear God nor have regard for people, ¹⁸  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ¹⁹  by her unending pleas.’” ²⁰  18:6 And the Lord said, “Listen to what the unrighteous judge says! ²¹  18:7 Won’t ²²  God give justice to his chosen ones, who cry out ²³  to him day and night? ²⁴  Will he delay ²⁵  long to help them? 18:8 I tell you, he will give them justice speedily. ²⁶  Nevertheless, when the Son of Man comes, will he find faith ²⁷  on earth?”

The Parable of the Pharisee and Tax Collector

18:9 Jesus ²⁸  also told this parable to some who were confident that they were righteous and looked down ²⁹  on everyone else. 18:10 “Two men went up ³⁰  to the temple to pray, one a Pharisee ³¹  and the other a tax collector. ³²  18:11 The Pharisee stood and prayed about himself like this: ³³  ‘God, I thank ³⁴  you that I am not like other people: ³⁵  extortionists, ³⁶  unrighteous people, ³⁷  adulterers – or even like this tax collector. ³⁸  18:12 I fast twice ³⁹  a week; I give a tenth ⁴⁰  of everything I get.’ 18:13 The tax collector, however, stood ⁴¹  far off and would not even look up ⁴²  to heaven, but beat his breast and said, ‘God, be merciful ⁴³  to me, sinner that I am!’ ⁴⁴  18:14 I tell you that this man went down to his home justified ⁴⁵  rather than the Pharisee. ⁴⁶  For everyone who exalts ⁴⁷  himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

18:15 Now people ⁴⁸  were even bringing their babies ⁴⁹  to him for him to touch. ⁵⁰  But when the disciples saw it, they began to scold those who brought them. ⁵¹  18:16 But Jesus called for the children, ⁵²  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ⁵³  belongs to such as these. ⁵⁴  18:17 I tell you the truth, ⁵⁵  whoever does not receive ⁵⁶  the kingdom of God like a child ⁵⁷  will never ⁵⁸  enter it.”

The Wealthy Ruler

18:18 Now ⁵⁹  a certain ruler ⁶⁰  asked him, “Good teacher, what must I do to inherit eternal life?” ⁶¹  18:19 Jesus ⁶²  said to him, “Why do you call me good? ⁶³  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.’” ⁶⁴  18:21 The man ⁶⁵  replied, “I have wholeheartedly obeyed ⁶⁶  all these laws ⁶⁷  since my youth.” ⁶⁸  18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁶⁹  and give the money ⁷⁰  to the poor, ⁷¹  and you will have treasure ⁷²  in heaven. Then ⁷³  come, follow me.” 18:23 But when the man ⁷⁴  heard this he became very sad, ⁷⁵  for he was extremely wealthy. 18:24 When Jesus noticed this, ⁷⁶  he said, “How hard ⁷⁷  it is for the rich to enter the kingdom of God! ⁷⁸  18:25 In fact, it is easier for a camel to go through the eye of a needle ⁷⁹  than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then ⁸⁰  who can be saved?” ⁸¹  18:27 He replied, “What is impossible ⁸²  for mere humans ⁸³  is possible for God.” 18:28 And Peter said, “Look, we have left everything we own ⁸⁴  to follow you!” ⁸⁵  18:29 Then ⁸⁶  Jesus ⁸⁷  said to them, “I tell you the truth, ⁸⁸  there is no one who has left home or wife or brothers ⁸⁹  or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more ⁹⁰  in this age ⁹¹  – and in the age to come, eternal life.” ⁹² 

Another Prediction of Jesus’ Passion

18:31 Then ⁹³  Jesus ⁹⁴  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁹⁵  and everything that is written about the Son of Man by the prophets will be accomplished. ⁹⁶  18:32 For he will be handed over ⁹⁷  to the Gentiles; he will be mocked, ⁹⁸  mistreated, ⁹⁹  and spat on. ¹⁰⁰  18:33 They will flog him severely ¹⁰¹  and kill him. Yet ¹⁰²  on the third day he will rise again.” 18:34 But ¹⁰³  the twelve ¹⁰⁴  understood none of these things. This ¹⁰⁵  saying was hidden from them, and they did not grasp ¹⁰⁶  what Jesus meant. ¹⁰⁷ 

Healing a Blind Man

18:35 As ¹⁰⁸  Jesus ¹⁰⁹  approached ¹¹⁰  Jericho, ¹¹¹  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 ¹¹²  told him, “Jesus the Nazarene is passing by.” 18:38 So ¹¹³  he called out, ¹¹⁴  “Jesus, Son of David, ¹¹⁵  have mercy ¹¹⁶  on me!” 18:39 And those who were in front ¹¹⁷  scolded ¹¹⁸  him to get him to be quiet, but he shouted ¹¹⁹  even more, “Son of David, have mercy on me!” 18:40 So ¹²⁰  Jesus stopped and ordered the beggar ¹²¹  to be brought to him. When the man ¹²²  came near, Jesus ¹²³  asked him, 18:41 “What do you want me to do for you?” He replied, ¹²⁴  “Lord, let me see again.” ¹²⁵  18:42 Jesus ¹²⁶  said to him, “Receive ¹²⁷  your sight; your faith has healed you.” ¹²⁸  18:43 And immediately he regained ¹²⁹  his sight and followed Jesus, ¹³⁰  praising ¹³¹  God. When ¹³²  all the people saw it, they too ¹³³  gave praise to God.

Lukas 6:20

6:20 Then ¹³⁴  he looked up ¹³⁵  at his disciples and said:

“Blessed ¹³⁶  are you who are poor, ¹³⁷  for the kingdom of God belongs ¹³⁸  to you.

Lukas 6:12

Choosing the Twelve Apostles

6:12 Now ¹³⁹  it was during this time that Jesus ¹⁴⁰  went out to the mountain ¹⁴¹  to pray, and he spent all night ¹⁴²  in prayer to God. ¹⁴³ 

Lukas 13:1-35

A Call to Repent

13:1 Now ¹⁴⁴  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁴⁵  13:2 He ¹⁴⁶  answered them, “Do you think these Galileans were worse sinners ¹⁴⁷  than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, ¹⁴⁸  you will all perish as well! ¹⁴⁹  13:4 Or those eighteen who were killed ¹⁵⁰  when the tower in Siloam fell on them, ¹⁵¹  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁵²  13:5 No, I tell you! But unless you repent ¹⁵³  you will all perish as well!” ¹⁵⁴ 

Warning to Israel to Bear Fruit

13:6 Then ¹⁵⁵  Jesus ¹⁵⁶  told this parable: “A man had a fig tree ¹⁵⁷  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So ¹⁵⁸  he said to the worker who tended the vineyard, ‘For ¹⁵⁹  three years ¹⁶⁰  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁶¹  I find none. Cut ¹⁶²  it down! Why ¹⁶³  should it continue to deplete ¹⁶⁴  the soil?’ 13:8 But the worker ¹⁶⁵  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ¹⁶⁶  on it. 13:9 Then if ¹⁶⁷  it bears fruit next year, ¹⁶⁸  very well, ¹⁶⁹  but if ¹⁷⁰  not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ¹⁷¹  on the Sabbath, 13:11 and a woman was there ¹⁷²  who had been disabled by a spirit ¹⁷³  for eighteen years. She ¹⁷⁴  was bent over and could not straighten herself up completely. ¹⁷⁵  13:12 When ¹⁷⁶  Jesus saw her, he called her to him ¹⁷⁷  and said, “Woman, ¹⁷⁸  you are freed ¹⁷⁹  from your infirmity.” ¹⁸⁰  13:13 Then ¹⁸¹  he placed his hands on her, and immediately ¹⁸²  she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ¹⁸³  should be done! ¹⁸⁴  So come ¹⁸⁵  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ¹⁸⁶  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ¹⁸⁷  and lead it to water? ¹⁸⁸  13:16 Then ¹⁸⁹  shouldn’t ¹⁹⁰  this woman, a daughter of Abraham whom Satan ¹⁹¹  bound for eighteen long ¹⁹²  years, be released from this imprisonment ¹⁹³  on the Sabbath day?” 13:17 When ¹⁹⁴  he said this all his adversaries were humiliated, ¹⁹⁵  but ¹⁹⁶  the entire crowd was rejoicing at all the wonderful things ¹⁹⁷  he was doing. ¹⁹⁸ 

On the Kingdom of God

13:18 Thus Jesus ¹⁹⁹  asked, ²⁰⁰  “What is the kingdom of God ²⁰¹  like? ²⁰²  To ²⁰³  what should I compare it? 13:19 It is like a mustard seed ²⁰⁴  that a man took and sowed ²⁰⁵  in his garden. It ²⁰⁶  grew and became a tree, ²⁰⁷  and the wild birds ²⁰⁸  nested in its branches.” ²⁰⁹ 

13:20 Again ²¹⁰  he said, “To what should I compare the kingdom of God? ²¹¹  13:21 It is like yeast that a woman took and mixed with ²¹²  three measures ²¹³  of flour until all the dough had risen.” ²¹⁴ 

The Narrow Door

13:22 Then ²¹⁵  Jesus ²¹⁶  traveled throughout ²¹⁷  towns ²¹⁸  and villages, teaching and making his way toward ²¹⁹  Jerusalem. ²²⁰  13:23 Someone ²²¹  asked ²²²  him, “Lord, will only a few ²²³  be saved?” So ²²⁴  he said to them, 13:24 “Exert every effort ²²⁵  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ²²⁶  the head of the house ²²⁷  gets up ²²⁸  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ²²⁹  let us in!’ ²³⁰  But he will answer you, ²³¹  ‘I don’t know where you come from.’ ²³²  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ²³³  13:27 But ²³⁴  he will reply, ²³⁵  ‘I don’t know where you come from! ²³⁶  Go away from me, all you evildoers!’ ²³⁷  13:28 There will be weeping and gnashing of teeth ²³⁸  when you see Abraham, Isaac, Jacob, ²³⁹  and all the prophets in the kingdom of God ²⁴⁰  but you yourselves thrown out. ²⁴¹  13:29 Then ²⁴²  people ²⁴³  will come from east and west, and from north and south, and take their places at the banquet table ²⁴⁴  in the kingdom of God. ²⁴⁵  13:30 But ²⁴⁶  indeed, ²⁴⁷  some are last ²⁴⁸  who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time, ²⁴⁹  some Pharisees ²⁵⁰  came up and said to Jesus, ²⁵¹  “Get away from here, ²⁵²  because Herod ²⁵³  wants to kill you.” 13:32 But ²⁵⁴  he said to them, “Go ²⁵⁵  and tell that fox, ²⁵⁶  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²⁵⁷  I will complete my work. ²⁵⁸  13:33 Nevertheless I must ²⁵⁹  go on my way today and tomorrow and the next day, because it is impossible ²⁶⁰  that a prophet should be killed ²⁶¹  outside Jerusalem.’ ²⁶²  13:34 O Jerusalem, Jerusalem, ²⁶³  you who kill the prophets and stone those who are sent to you! ²⁶⁴  How often I have longed ²⁶⁵  to gather your children together as a hen gathers her chicks under her wings, but ²⁶⁶  you would have none of it! ²⁶⁷  13:35 Look, your house is forsaken! ²⁶⁸  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ²⁶⁹ 

Lukas 15:8-10

15:8 “Or what woman, if she has ten silver coins ²⁷⁰  and loses ²⁷¹  one of them, ²⁷²  does not light a lamp, sweep ²⁷³  the house, and search thoroughly until she finds it? 15:9 Then ²⁷⁴  when she has found it, she calls together her ²⁷⁵  friends and neighbors, saying, ‘Rejoice ²⁷⁶  with me, for I have found the coin ²⁷⁷  that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels ²⁷⁸  over one sinner who repents.”

Lukas 15:16

15:16 He ²⁷⁹  was longing to eat ²⁸⁰  the carob pods ²⁸¹  the pigs were eating, but ²⁸²  no one gave him anything.

Lukas 1:1--15:32

Explanatory Preface

1:1 Now ²⁸³  many have undertaken to compile an account ²⁸⁴  of the things ²⁸⁵  that have been fulfilled ²⁸⁶  among us, 1:2 like the accounts ²⁸⁷  passed on ²⁸⁸  to us by those who were eyewitnesses and servants of the word ²⁸⁹  from the beginning. ²⁹⁰  1:3 So ²⁹¹  it seemed good to me as well, ²⁹²  because I have followed ²⁹³  all things carefully from the beginning, to write an orderly account ²⁹⁴  for you, most excellent Theophilus, 1:4 so that you may know for certain ²⁹⁵  the things you were taught. ²⁹⁶ 

Birth Announcement of John the Baptist

1:5 During the reign ²⁹⁷  of Herod ²⁹⁸  king of Judea, there lived a priest named Zechariah who belonged to ²⁹⁹  the priestly division of Abijah, ³⁰⁰  and he had a wife named Elizabeth, ³⁰¹  who was a descendant of Aaron. ³⁰²  1:6 They ³⁰³  were both righteous in the sight of God, following ³⁰⁴  all the commandments and ordinances of the Lord blamelessly. ³⁰⁵  1:7 But they did not have a child, because Elizabeth was barren, ³⁰⁶  and they were both very old. ³⁰⁷ 

1:8 Now ³⁰⁸  while Zechariah ³⁰⁹  was serving as priest before God when his division was on duty, ³¹⁰  1:9 he was chosen by lot, according to the custom of the priesthood, ³¹¹  to enter ³¹²  the holy place ³¹³  of the Lord and burn incense. 1:10 Now ³¹⁴  the whole crowd ³¹⁵  of people were praying outside at the hour of the incense offering. ³¹⁶  1:11 An ³¹⁷  angel of the Lord, ³¹⁸  standing on the right side of the altar of incense, appeared ³¹⁹  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, ³²⁰  was seized with fear. ³²¹  1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ³²²  and your wife Elizabeth will bear you a son; you ³²³  will name him John. ³²⁴  1:14 Joy and gladness will come ³²⁵  to you, and many will rejoice at ³²⁶  his birth, ³²⁷  1:15 for he will be great in the sight of ³²⁸  the Lord. He ³²⁹  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³³⁰  1:16 He ³³¹  will turn ³³²  many of the people ³³³  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord ³³⁴  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ³³⁵  to make ready for the Lord a people prepared for him.”

1:18 Zechariah ³³⁶  said to the angel, “How can I be sure of this? ³³⁷  For I am an old man, and my wife is old as well.” ³³⁸  1:19 The ³³⁹  angel answered him, “I am Gabriel, who stands ³⁴⁰  in the presence of God, and I was sent to speak to you and to bring ³⁴¹  you this good news. 1:20 And now, ³⁴²  because you did not believe my words, which will be fulfilled in their time, ³⁴³  you will be silent, unable to speak, ³⁴⁴  until the day these things take place.”

1:21 Now ³⁴⁵  the people were waiting for Zechariah, and they began to wonder ³⁴⁶  why he was delayed in the holy place. ³⁴⁷  1:22 When ³⁴⁸  he came out, he was not able to speak to them. They ³⁴⁹  realized that he had seen a vision ³⁵⁰  in the holy place, ³⁵¹  because ³⁵²  he was making signs to them and remained unable to speak. ³⁵³  1:23 When his time of service was over, ³⁵⁴  he went to his home.

1:24 After some time ³⁵⁵  his wife Elizabeth became pregnant, ³⁵⁶  and for five months she kept herself in seclusion. ³⁵⁷  She said, ³⁵⁸  1:25 “This is what ³⁵⁹  the Lord has done for me at the time ³⁶⁰  when he has been gracious to me, ³⁶¹  to take away my disgrace ³⁶²  among people.” ³⁶³ 

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ³⁶⁴  the angel Gabriel ³⁶⁵  was sent by ³⁶⁶  God to a town of Galilee called Nazareth, ³⁶⁷  1:27 to a virgin engaged ³⁶⁸  to a man whose name was Joseph, a descendant of David, ³⁶⁹  and the virgin’s name was Mary. 1:28 The ³⁷⁰  angel ³⁷¹  came ³⁷²  to her and said, “Greetings, favored one, ³⁷³  the Lord is with you!” ³⁷⁴  1:29 But ³⁷⁵  she was greatly troubled ³⁷⁶  by his words and began to wonder about the meaning of this greeting. ³⁷⁷  1:30 So ³⁷⁸  the angel said to her, “Do not be afraid, ³⁷⁹  Mary, for you have found favor ³⁸⁰  with God! 1:31 Listen: ³⁸¹  You will become pregnant ³⁸²  and give birth to ³⁸³  a son, and you will name him ³⁸⁴  Jesus. ³⁸⁵  1:32 He ³⁸⁶  will be great, ³⁸⁷  and will be called the Son of the Most High, ³⁸⁸  and the Lord God will give him the throne of his father ³⁸⁹  David. 1:33 He ³⁹⁰  will reign over the house of Jacob ³⁹¹  forever, and his kingdom will never end.” 1:34 Mary ³⁹²  said to the angel, “How will this be, since I have not had sexual relations with ³⁹³  a man?” 1:35 The angel replied, ³⁹⁴  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ³⁹⁵  you. Therefore the child ³⁹⁶  to be born ³⁹⁷  will be holy; ³⁹⁸  he will be called the Son of God.

1:36 “And look, ³⁹⁹  your relative ⁴⁰⁰  Elizabeth has also become pregnant with ⁴⁰¹  a son in her old age – although she was called barren, she is now in her sixth month! ⁴⁰²  1:37 For nothing ⁴⁰³  will be impossible with God.” 1:38 So ⁴⁰⁴  Mary said, “Yes, ⁴⁰⁵  I am a servant ⁴⁰⁶  of the Lord; let this happen to me ⁴⁰⁷  according to your word.” ⁴⁰⁸  Then ⁴⁰⁹  the angel departed from her.

Mary and Elizabeth

1:39 In those days ⁴¹⁰  Mary got up and went hurriedly into the hill country, to a town of Judah, ⁴¹¹  1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When ⁴¹²  Elizabeth heard Mary’s greeting, the baby leaped ⁴¹³  in her ⁴¹⁴  womb, and Elizabeth was filled with the Holy Spirit. ⁴¹⁵  1:42 She ⁴¹⁶  exclaimed with a loud voice, ⁴¹⁷  “Blessed are you among women, ⁴¹⁸  and blessed is the child ⁴¹⁹  in your womb! 1:43 And who am I ⁴²⁰  that the mother of my Lord should come and visit me? 1:44 For the instant ⁴²¹  the sound of your greeting reached my ears, ⁴²²  the baby in my womb leaped for joy. ⁴²³  1:45 And blessed ⁴²⁴  is she who believed that ⁴²⁵  what was spoken to her by ⁴²⁶  the Lord would be fulfilled.” ⁴²⁷ 

Mary’s Hymn of Praise

1:46 And Mary ⁴²⁸  said, ⁴²⁹ 

“My soul exalts ⁴³⁰  the Lord, ⁴³¹ 

1:47 and my spirit has begun to rejoice ⁴³²  in God my Savior,

1:48 because he has looked upon the humble state of his servant. ⁴³³ 

For ⁴³⁴  from now on ⁴³⁵  all generations will call me blessed, ⁴³⁶ 

1:49 because he who is mighty ⁴³⁷  has done great things for me, and holy is his name;

1:50 from ⁴³⁸  generation to generation he is merciful ⁴³⁹  to those who fear ⁴⁴⁰  him.

1:51 He has demonstrated power ⁴⁴¹  with his arm; he has scattered those whose pride wells up from the sheer arrogance ⁴⁴²  of their hearts.

1:52 He has brought down the mighty ⁴⁴³  from their thrones, and has lifted up those of lowly position; ⁴⁴⁴ 

1:53 he has filled the hungry with good things, ⁴⁴⁵  and has sent the rich away empty. ⁴⁴⁶ 

1:54 He has helped his servant Israel, remembering ⁴⁴⁷  his mercy, ⁴⁴⁸ 

1:55 as he promised ⁴⁴⁹  to our ancestors, ⁴⁵⁰  to Abraham and to his descendants ⁴⁵¹  forever.”

1:56 So ⁴⁵²  Mary stayed with Elizabeth ⁴⁵³  about three months ⁴⁵⁴  and then returned to her home.

The Birth of John

1:57 Now the time came ⁴⁵⁵  for Elizabeth to have her baby, ⁴⁵⁶  and she gave birth to a son. 1:58 Her ⁴⁵⁷  neighbors and relatives heard that the Lord had shown ⁴⁵⁸  great mercy to her, and they rejoiced ⁴⁵⁹  with her.

1:59 On ⁴⁶⁰  the eighth day ⁴⁶¹  they came to circumcise the child, and they wanted to name ⁴⁶²  him Zechariah after his father. 1:60 But ⁴⁶³  his mother replied, ⁴⁶⁴  “No! He must be named ⁴⁶⁵  John.” ⁴⁶⁶  1:61 They ⁴⁶⁷  said to her, “But ⁴⁶⁸  none of your relatives bears this name.” ⁴⁶⁹  1:62 So ⁴⁷⁰  they made signs to the baby’s ⁴⁷¹  father, ⁴⁷²  inquiring what he wanted to name his son. ⁴⁷³  1:63 He ⁴⁷⁴  asked for a writing tablet ⁴⁷⁵  and wrote, ⁴⁷⁶  “His name is John.” And they were all amazed. ⁴⁷⁷  1:64 Immediately ⁴⁷⁸  Zechariah’s ⁴⁷⁹  mouth was opened and his tongue ⁴⁸⁰  released, ⁴⁸¹  and he spoke, blessing God. 1:65 All ⁴⁸²  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All ⁴⁸³  who heard these things ⁴⁸⁴  kept them in their hearts, ⁴⁸⁵  saying, “What then will this child be?” ⁴⁸⁶  For the Lord’s hand ⁴⁸⁷  was indeed with him.

Zechariah’s Praise and Prediction

1:67 Then ⁴⁸⁸  his father Zechariah was filled with the Holy Spirit and prophesied, ⁴⁸⁹ 

1:68 “Blessed ⁴⁹⁰  be the Lord God of Israel,

because he has come to help ⁴⁹¹  and has redeemed ⁴⁹²  his people.

1:69 For ⁴⁹³  he has raised up ⁴⁹⁴  a horn of salvation ⁴⁹⁵  for us in the house of his servant David, ⁴⁹⁶ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ⁴⁹⁷ 

1:71 that we should be saved ⁴⁹⁸  from our enemies, ⁴⁹⁹ 

and from the hand of all who hate us.

1:72 He has done this ⁵⁰⁰  to show mercy ⁵⁰¹  to our ancestors, ⁵⁰² 

and to remember his holy covenant ⁵⁰³  –

1:73 the oath ⁵⁰⁴  that he swore to our ancestor ⁵⁰⁵  Abraham.

This oath grants ⁵⁰⁶ 

1:74 that we, being rescued from the hand of our ⁵⁰⁷  enemies,

may serve him without fear, ⁵⁰⁸ 

1:75 in holiness and righteousness ⁵⁰⁹  before him for as long as we live. ⁵¹⁰ 

1:76 And you, child, ⁵¹¹  will be called the prophet ⁵¹²  of the Most High. ⁵¹³ 

For you will go before ⁵¹⁴  the Lord to prepare his ways, ⁵¹⁵ 

1:77 to give his people knowledge of salvation ⁵¹⁶  through the forgiveness ⁵¹⁷  of their sins.

1:78 Because of ⁵¹⁸  our God’s tender mercy ⁵¹⁹ 

the dawn ⁵²⁰  will break ⁵²¹  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ⁵²² 

to guide our feet into the way ⁵²³  of peace.”

1:80 And the child kept growing ⁵²⁴  and becoming strong ⁵²⁵  in spirit, and he was in the wilderness ⁵²⁶  until the day he was revealed ⁵²⁷  to Israel.

The Census and the Birth of Jesus

2:1 Now ⁵²⁸  in those days a decree ⁵²⁹  went out from Caesar ⁵³⁰  Augustus ⁵³¹  to register ⁵³²  all the empire ⁵³³  for taxes. 2:2 This was the first registration, taken when Quirinius was governor ⁵³⁴  of Syria. 2:3 Everyone ⁵³⁵  went to his own town ⁵³⁶  to be registered. 2:4 So ⁵³⁷  Joseph also went up from the town of Nazareth ⁵³⁸  in Galilee to Judea, to the city ⁵³⁹  of David called Bethlehem, ⁵⁴⁰  because he was of the house ⁵⁴¹  and family line ⁵⁴²  of David. 2:5 He went ⁵⁴³  to be registered with Mary, who was promised in marriage to him, ⁵⁴⁴  and who was expecting a child. 2:6 While ⁵⁴⁵  they were there, the time came for her to deliver her child. ⁵⁴⁶  2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ⁵⁴⁷  and laid him in a manger, ⁵⁴⁸  because there was no place for them in the inn. ⁵⁴⁹ 

The Shepherds’ Visit

2:8 Now ⁵⁵⁰  there were shepherds ⁵⁵¹  nearby ⁵⁵²  living out in the field, keeping guard ⁵⁵³  over their flock at night. 2:9 An ⁵⁵⁴  angel of the Lord ⁵⁵⁵  appeared to ⁵⁵⁶  them, and the glory of the Lord shone around them, and they were absolutely terrified. ⁵⁵⁷  2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁵⁵⁸  for I proclaim to you good news ⁵⁵⁹  that brings great joy to all the people: 2:11 Today ⁵⁶⁰  your Savior is born in the city ⁵⁶¹  of David. ⁵⁶²  He is Christ ⁵⁶³  the Lord. 2:12 This ⁵⁶⁴  will be a sign ⁵⁶⁵  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ⁵⁶⁶  2:13 Suddenly ⁵⁶⁷  a vast, heavenly army ⁵⁶⁸  appeared with the angel, praising God and saying,

2:14 “Glory ⁵⁶⁹  to God in the highest,

and on earth peace among people ⁵⁷⁰  with whom he is pleased!” ⁵⁷¹ 

2:15 When ⁵⁷²  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ⁵⁷³  and see this thing that has taken place, that the Lord ⁵⁷⁴  has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ⁵⁷⁵  2:17 When ⁵⁷⁶  they saw him, ⁵⁷⁷  they related what they had been told ⁵⁷⁸  about this child, 2:18 and all who heard it were astonished ⁵⁷⁹  at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ⁵⁸⁰  2:20 So ⁵⁸¹  the shepherds returned, glorifying and praising ⁵⁸²  God for all they had heard and seen; everything was just as they had been told. ⁵⁸³ 

2:21 At ⁵⁸⁴  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ⁵⁸⁵  before he was conceived in the womb.

Jesus’ Presentation at the Temple

2:22 Now ⁵⁸⁶  when the time came for their ⁵⁸⁷  purification according to the law of Moses, Joseph and Mary ⁵⁸⁸  brought Jesus ⁵⁸⁹  up to Jerusalem ⁵⁹⁰  to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male ⁵⁹¹  will be set apart to the Lord” ⁵⁹² ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ⁵⁹³  or two young pigeons. ⁵⁹⁴ 

The Prophecy of Simeon

2:25 Now ⁵⁹⁵  there was a man in Jerusalem ⁵⁹⁶  named Simeon who was righteous ⁵⁹⁷  and devout, looking for the restoration ⁵⁹⁸  of Israel, and the Holy Spirit ⁵⁹⁹  was upon him. 2:26 It ⁶⁰⁰  had been revealed ⁶⁰¹  to him by the Holy Spirit that he would not die ⁶⁰²  before ⁶⁰³  he had seen the Lord’s Christ. ⁶⁰⁴  2:27 So ⁶⁰⁵  Simeon, ⁶⁰⁶  directed by the Spirit, ⁶⁰⁷  came into the temple courts, ⁶⁰⁸  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁶⁰⁹  2:28 Simeon ⁶¹⁰  took him in his arms and blessed God, saying, ⁶¹¹ 

2:29 “Now, according to your word, ⁶¹²  Sovereign Lord, ⁶¹³  permit ⁶¹⁴  your servant ⁶¹⁵  to depart ⁶¹⁶  in peace.

2:30 For my eyes have seen your salvation ⁶¹⁷ 

2:31 that you have prepared in the presence of all peoples: ⁶¹⁸ 

2:32 a light, ⁶¹⁹ 

for revelation to the Gentiles,

and for glory ⁶²⁰  to your people Israel.”

2:33 So ⁶²¹  the child’s ⁶²²  father ⁶²³  and mother were amazed ⁶²⁴  at what was said about him. 2:34 Then ⁶²⁵  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁶²⁶  This child ⁶²⁷  is destined to be the cause of the falling and rising ⁶²⁸  of many in Israel and to be a sign that will be rejected. ⁶²⁹  2:35 Indeed, as a result of him the thoughts ⁶³⁰  of many hearts will be revealed ⁶³¹  – and a sword ⁶³²  will pierce your own soul as well!” ⁶³³ 

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ⁶³⁴  having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. ⁶³⁵  She never left the temple, worshiping with fasting and prayer night and day. ⁶³⁶  2:38 At that moment, ⁶³⁷  she came up to them ⁶³⁸  and began to give thanks to God and to speak ⁶³⁹  about the child ⁶⁴⁰  to all who were waiting for the redemption of Jerusalem. ⁶⁴¹ 

2:39 So ⁶⁴²  when Joseph and Mary ⁶⁴³  had performed ⁶⁴⁴  everything according to the law of the Lord, ⁶⁴⁵  they returned to Galilee, to their own town ⁶⁴⁶  of Nazareth. ⁶⁴⁷  2:40 And the child grew and became strong, ⁶⁴⁸  filled with wisdom, ⁶⁴⁹  and the favor ⁶⁵⁰  of God ⁶⁵¹  was upon him.

Jesus in the Temple

2:41 Now ⁶⁵²  Jesus’ ⁶⁵³  parents went to Jerusalem ⁶⁵⁴  every ⁶⁵⁵  year for the feast of the Passover. ⁶⁵⁶  2:42 When ⁶⁵⁷  he was twelve years old, ⁶⁵⁸  they went up ⁶⁵⁹  according to custom. 2:43 But ⁶⁶⁰  when the feast was over, ⁶⁶¹  as they were returning home, ⁶⁶²  the boy Jesus stayed behind in Jerusalem. His ⁶⁶³  parents ⁶⁶⁴  did not know it, 2:44 but (because they assumed that he was in their group of travelers) ⁶⁶⁵  they went a day’s journey. Then ⁶⁶⁶  they began to look for him among their relatives and acquaintances. ⁶⁶⁷  2:45 When ⁶⁶⁸  they did not find him, they returned to Jerusalem ⁶⁶⁹  to look for him. 2:46 After ⁶⁷⁰  three days ⁶⁷¹  they found him in the temple courts, ⁶⁷²  sitting among the teachers, ⁶⁷³  listening to them and asking them questions. 2:47 And all who heard Jesus ⁶⁷⁴  were astonished ⁶⁷⁵  at his understanding and his answers. 2:48 When ⁶⁷⁶  his parents ⁶⁷⁷  saw him, they were overwhelmed. His ⁶⁷⁸  mother said to him, “Child, ⁶⁷⁹  why have you treated ⁶⁸⁰  us like this? Look, your father and I have been looking for you anxiously.” ⁶⁸¹  2:49 But ⁶⁸²  he replied, ⁶⁸³  “Why were you looking for me? ⁶⁸⁴  Didn’t you know that I must be in my Father’s house?” ⁶⁸⁵  2:50 Yet ⁶⁸⁶  his parents ⁶⁸⁷  did not understand ⁶⁸⁸  the remark ⁶⁸⁹  he made ⁶⁹⁰  to them. 2:51 Then ⁶⁹¹  he went down with them and came to Nazareth, ⁶⁹²  and was obedient ⁶⁹³  to them. But ⁶⁹⁴  his mother kept all these things ⁶⁹⁵  in her heart. ⁶⁹⁶ 

2:52 And Jesus increased ⁶⁹⁷  in wisdom and in stature, and in favor with God and with people.

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁶⁹⁸  when Pontius Pilate ⁶⁹⁹  was governor of Judea, and Herod ⁷⁰⁰  was tetrarch ⁷⁰¹  of Galilee, and his brother Philip ⁷⁰²  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁷⁰³  was tetrarch of Abilene, 3:2 during the high priesthood ⁷⁰⁴  of Annas and Caiaphas, the word ⁷⁰⁵  of God came to John the son of Zechariah in the wilderness. ⁷⁰⁶  3:3 He ⁷⁰⁷  went into all the region around the Jordan River, ⁷⁰⁸  preaching a baptism of repentance for the forgiveness of sins. ⁷⁰⁹ 

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

“The voice ⁷¹⁰  of one shouting in the wilderness: ⁷¹¹ 

‘Prepare the way for the Lord,

make ⁷¹²  his paths straight.

3:5 Every valley will be filled, ⁷¹³ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

3:6 and all humanity ⁷¹⁴  will see the salvation of God.’” ⁷¹⁵ 

3:7 So John ⁷¹⁶  said to the crowds ⁷¹⁷  that came out to be baptized by him, “You offspring of vipers! ⁷¹⁸  Who warned you to flee ⁷¹⁹  from the coming wrath? 3:8 Therefore produce ⁷²⁰  fruit ⁷²¹  that proves your repentance, and don’t begin to say ⁷²²  to yourselves, ‘We have Abraham as our father.’ ⁷²³  For I tell you that God can raise up children for Abraham from these stones! ⁷²⁴  3:9 Even now the ax is laid at the root of the trees, ⁷²⁵  and every tree that does not produce good fruit will be ⁷²⁶  cut down and thrown into the fire.”

3:10 So ⁷²⁷  the crowds were asking ⁷²⁸  him, “What then should we do?” 3:11 John ⁷²⁹  answered them, ⁷³⁰  “The person who has two tunics ⁷³¹  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors ⁷³²  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ⁷³³  than you are required to.” ⁷³⁴  3:14 Then some soldiers ⁷³⁵  also asked him, “And as for us – what should we do?” ⁷³⁶  He told them, “Take money from no one by violence ⁷³⁷  or by false accusation, ⁷³⁸  and be content with your pay.”

3:15 While the people were filled with anticipation ⁷³⁹  and they all wondered ⁷⁴⁰  whether perhaps John ⁷⁴¹  could be the Christ, ⁷⁴²  3:16 John answered them all, ⁷⁴³  “I baptize you with water, ⁷⁴⁴  but one more powerful than I am is coming – I am not worthy ⁷⁴⁵  to untie the strap ⁷⁴⁶  of his sandals. He will baptize you with the Holy Spirit and fire. ⁷⁴⁷  3:17 His winnowing fork ⁷⁴⁸  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁷⁴⁹  but the chaff he will burn up with inextinguishable fire.” ⁷⁵⁰ 

3:18 And in this way, ⁷⁵¹  with many other exhortations, John ⁷⁵²  proclaimed good news to the people. 3:19 But when John rebuked Herod ⁷⁵³  the tetrarch ⁷⁵⁴  because of Herodias, his brother’s wife, ⁷⁵⁵  and because of all the evil deeds ⁷⁵⁶  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

The Baptism of Jesus

3:21 Now when ⁷⁵⁷  all the people were baptized, Jesus also was baptized. And while he was praying, ⁷⁵⁸  the heavens ⁷⁵⁹  opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁷⁶⁰  And a voice came from heaven, “You are my one dear Son; ⁷⁶¹  in you I take great delight.” ⁷⁶² 

The Genealogy of Jesus

3:23 So ⁷⁶³  Jesus, when he began his ministry, ⁷⁶⁴  was about thirty years old. He was ⁷⁶⁵  the son (as was supposed) ⁷⁶⁶  of Joseph, the son ⁷⁶⁷  of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, ⁷⁶⁸  the son of Shealtiel, ⁷⁶⁹  the son of Neri, ⁷⁷⁰  3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, ⁷⁷¹  the son of David, ⁷⁷²  3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, ⁷⁷³  the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, ⁷⁷⁴  the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, ⁷⁷⁵  the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, ⁷⁷⁶  the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, ⁷⁷⁷  the son of Kenan, ⁷⁷⁸  3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. ⁷⁷⁹ 

The Temptation of Jesus

4:1 Then ⁷⁸⁰  Jesus, full of the Holy Spirit, returned from the Jordan River ⁷⁸¹  and was led by the Spirit ⁷⁸²  in ⁷⁸³  the wilderness, ⁷⁸⁴  4:2 where for forty days he endured temptations ⁷⁸⁵  from the devil. He ⁷⁸⁶  ate nothing ⁷⁸⁷  during those days, and when they were completed, ⁷⁸⁸  he was famished. 4:3 The devil said to him, “If ⁷⁸⁹  you are the Son of God, command this stone to become bread.” ⁷⁹⁰  4:4 Jesus answered him, “It is written, ‘Man ⁷⁹¹  does not live by bread alone.’” ⁷⁹² 

4:5 Then ⁷⁹³  the devil ⁷⁹⁴  led him up ⁷⁹⁵  to a high place ⁷⁹⁶  and showed him in a flash all the kingdoms of the world. 4:6 And he ⁷⁹⁷  said to him, “To you ⁷⁹⁸  I will grant this whole realm ⁷⁹⁹  – and the glory that goes along with it, ⁸⁰⁰  for it has been relinquished ⁸⁰¹  to me, and I can give it to anyone I wish. 4:7 So then, if ⁸⁰²  you will worship ⁸⁰³  me, all this will be ⁸⁰⁴  yours.” 4:8 Jesus ⁸⁰⁵  answered him, ⁸⁰⁶  “It is written, ‘You are to worship ⁸⁰⁷  the Lord ⁸⁰⁸  your God and serve only him.’” ⁸⁰⁹ 

4:9 Then ⁸¹⁰  the devil ⁸¹¹  brought him to Jerusalem, ⁸¹²  had him stand ⁸¹³  on the highest point of the temple, ⁸¹⁴  and said to him, “If ⁸¹⁵  you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ ⁸¹⁶  4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁸¹⁷  4:12 Jesus ⁸¹⁸  answered him, ⁸¹⁹  “It is said, ‘You are not to put the Lord your God to the test.’” ⁸²⁰  4:13 So ⁸²¹  when the devil ⁸²²  had completed every temptation, he departed from him until a more opportune time. ⁸²³ 

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁸²⁴  Jesus, in the power of the Spirit, ⁸²⁵  returned to Galilee, and news about him spread ⁸²⁶  throughout the surrounding countryside. ⁸²⁷  4:15 He ⁸²⁸  began to teach ⁸²⁹  in their synagogues ⁸³⁰  and was praised ⁸³¹  by all.

Rejection at Nazareth

4:16 Now ⁸³²  Jesus ⁸³³  came to Nazareth, ⁸³⁴  where he had been brought up, and went into the synagogue ⁸³⁵  on the Sabbath day, as was his custom. ⁸³⁶  He ⁸³⁷  stood up to read, ⁸³⁸  4:17 and the scroll of the prophet Isaiah was given to him. He ⁸³⁹  unrolled ⁸⁴⁰  the scroll and found the place where it was written,

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

because he has anointed ⁸⁴¹  me to proclaim good news ⁸⁴²  to the poor. ⁸⁴³ 

He has sent me ⁸⁴⁴  to proclaim release ⁸⁴⁵  to the captives

and the regaining of sight ⁸⁴⁶  to the blind,

to set free ⁸⁴⁷  those who are oppressed, ⁸⁴⁸ 

4:19 to proclaim the year ⁸⁴⁹  of the Lord’s favor.” ⁸⁵⁰ 

4:20 Then ⁸⁵¹  he rolled up ⁸⁵²  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁸⁵³  him. 4:21 Then ⁸⁵⁴  he began to tell them, “Today ⁸⁵⁵  this scripture has been fulfilled even as you heard it being read.” ⁸⁵⁶  4:22 All ⁸⁵⁷  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ⁸⁵⁸  said, “Isn’t this ⁸⁵⁹  Joseph’s son?” 4:23 Jesus ⁸⁶⁰  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁸⁶¹  and say, ‘What we have heard that you did in Capernaum, ⁸⁶²  do here in your hometown too.’” 4:24 And he added, ⁸⁶³  “I tell you the truth, ⁸⁶⁴  no prophet is acceptable ⁸⁶⁵  in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ⁸⁶⁶  when the sky ⁸⁶⁷  was shut up three and a half years, and ⁸⁶⁸  there was a great famine over all the land. 4:26 Yet ⁸⁶⁹  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ⁸⁷⁰  4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁸⁷¹  yet ⁸⁷²  none of them was cleansed except Naaman the Syrian.” ⁸⁷³  4:28 When they heard this, all the people ⁸⁷⁴  in the synagogue were filled with rage. 4:29 They got up, forced ⁸⁷⁵  him out of the town, ⁸⁷⁶  and brought him to the brow of the hill on which their town was built, so that ⁸⁷⁷  they could throw him down the cliff. ⁸⁷⁸  4:30 But he passed through the crowd ⁸⁷⁹  and went on his way. ⁸⁸⁰ 

Ministry in Capernaum

4:31 So ⁸⁸¹  he went down to Capernaum, ⁸⁸²  a town ⁸⁸³  in Galilee, and on the Sabbath he began to teach the people. ⁸⁸⁴  4:32 They ⁸⁸⁵  were amazed ⁸⁸⁶  at his teaching, because he spoke ⁸⁸⁷  with authority. ⁸⁸⁸ 

4:33 Now ⁸⁸⁹  in the synagogue ⁸⁹⁰  there was a man who had the spirit of an unclean ⁸⁹¹  demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, ⁸⁹²  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁸⁹³  of God.” 4:35 But ⁸⁹⁴  Jesus rebuked him: ⁸⁹⁵  “Silence! Come out of him!” ⁸⁹⁶  Then, after the demon threw the man ⁸⁹⁷  down in their midst, he came out of him without hurting him. ⁸⁹⁸  4:36 They ⁸⁹⁹  were all amazed and began to say ⁹⁰⁰  to one another, “What’s happening here? ⁹⁰¹  For with authority and power ⁹⁰²  he commands the unclean spirits, and they come out!” 4:37 So ⁹⁰³  the news ⁹⁰⁴  about him spread into all areas of the region. ⁹⁰⁵ 

4:38 After Jesus left ⁹⁰⁶  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁹⁰⁷  to help her. ⁹⁰⁸  4:39 So ⁹⁰⁹  he stood over her, commanded ⁹¹⁰  the fever, and it left her. Immediately ⁹¹¹  she got up and began to serve ⁹¹²  them.

4:40 As the sun was setting, all those who had any relatives ⁹¹³  sick with various diseases brought them to Jesus. ⁹¹⁴  He placed ⁹¹⁵  his hands on every one of them and healed them. 4:41 Demons also came out ⁹¹⁶  of many, crying out, ⁹¹⁷  “You are the Son of God!” ⁹¹⁸  But he rebuked ⁹¹⁹  them, and would not allow them to speak, ⁹²⁰  because they knew that he was the Christ. ⁹²¹ 

4:42 The next morning ⁹²²  Jesus ⁹²³  departed and went to a deserted place. Yet ⁹²⁴  the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus ⁹²⁵  said to them, “I must ⁹²⁶  proclaim the good news of the kingdom ⁹²⁷  of God to the other towns ⁹²⁸  too, for that is what I was sent ⁹²⁹  to do.” ⁹³⁰  4:44 So ⁹³¹  he continued to preach in the synagogues of Judea. ⁹³² 

The Call of the Disciples

5:1 Now ⁹³³  Jesus was standing by the Lake of Gennesaret, ⁹³⁴  and the crowd was pressing around him ⁹³⁵  to hear the word of God. 5:2 He ⁹³⁶  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into ⁹³⁷  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁹³⁸  Jesus ⁹³⁹  sat down ⁹⁴⁰  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 ⁹⁴¹  your nets for a catch.” 5:5 Simon ⁹⁴²  answered, ⁹⁴³  “Master, ⁹⁴⁴  we worked hard all night and caught nothing! But at your word ⁹⁴⁵  I will lower ⁹⁴⁶  the nets.” 5:6 When ⁹⁴⁷  they had done this, they caught so many fish that their nets started to tear. ⁹⁴⁸  5:7 So ⁹⁴⁹  they motioned ⁹⁵⁰  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. ⁹⁵¹  5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁹⁵²  for I am a sinful man!” ⁹⁵³  5:9 For ⁹⁵⁴  Peter ⁹⁵⁵  and all who were with him were astonished ⁹⁵⁶  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. ⁹⁵⁷  Then ⁹⁵⁸  Jesus said to Simon, “Do not be afraid; from now on ⁹⁵⁹  you will be catching people.” ⁹⁶⁰  5:11 So ⁹⁶¹  when they had brought their boats to shore, they left everything and followed ⁹⁶²  him.

Healing a Leper

5:12 While ⁹⁶³  Jesus ⁹⁶⁴  was in one of the towns, ⁹⁶⁵  a man came ⁹⁶⁶  to him who was covered with ⁹⁶⁷  leprosy. ⁹⁶⁸  When ⁹⁶⁹  he saw Jesus, he bowed down with his face to the ground ⁹⁷⁰  and begged him, ⁹⁷¹  “Lord, if ⁹⁷²  you are willing, you can make me clean.” 5:13 So ⁹⁷³  he stretched out his hand and touched ⁹⁷⁴  him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then ⁹⁷⁵  he ordered the man ⁹⁷⁶  to tell no one, ⁹⁷⁷  but commanded him, ⁹⁷⁸  “Go ⁹⁷⁹  and show yourself to a priest, and bring the offering ⁹⁸⁰  for your cleansing, as Moses commanded, ⁹⁸¹  as a testimony to them.” ⁹⁸²  5:15 But the news about him spread even more, ⁹⁸³  and large crowds were gathering together to hear him ⁹⁸⁴  and to be healed of their illnesses. 5:16 Yet Jesus himself ⁹⁸⁵  frequently withdrew ⁹⁸⁶  to the wilderness ⁹⁸⁷  and prayed.

Healing and Forgiving a Paralytic

5:17 Now on ⁹⁸⁸  one of those days, while he was teaching, there were Pharisees ⁹⁸⁹  and teachers of the law ⁹⁹⁰  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁹⁹¹  and the power of the Lord was with him ⁹⁹²  to heal. 5:18 Just then ⁹⁹³  some men showed up, carrying a paralyzed man ⁹⁹⁴  on a stretcher. ⁹⁹⁵  They ⁹⁹⁶  were trying to bring him in and place him before Jesus. ⁹⁹⁷  5:19 But ⁹⁹⁸  since they found ⁹⁹⁹  no way to carry him in because of the crowd, they went up on the roof ¹⁰⁰⁰  and let him down on the stretcher ¹⁰⁰¹  through the roof tiles ¹⁰⁰²  right ¹⁰⁰³  in front of Jesus. ¹⁰⁰⁴  5:20 When ¹⁰⁰⁵  Jesus ¹⁰⁰⁶  saw their ¹⁰⁰⁷  faith he said, “Friend, ¹⁰⁰⁸  your sins are forgiven.” ¹⁰⁰⁹  5:21 Then ¹⁰¹⁰  the experts in the law ¹⁰¹¹  and the Pharisees began to think ¹⁰¹²  to themselves, ¹⁰¹³  “Who is this man ¹⁰¹⁴  who is uttering blasphemies? ¹⁰¹⁵  Who can forgive sins but God alone?” 5:22 When Jesus perceived ¹⁰¹⁶  their hostile thoughts, ¹⁰¹⁷  he said to them, ¹⁰¹⁸  “Why are you raising objections ¹⁰¹⁹  within yourselves? 5:23 Which is easier, ¹⁰²⁰  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ¹⁰²¹  that the Son of Man ¹⁰²²  has authority on earth to forgive sins” – he said to the paralyzed man ¹⁰²³  – “I tell you, stand up, take your stretcher ¹⁰²⁴  and go home.” ¹⁰²⁵  5:25 Immediately ¹⁰²⁶  he stood up before them, picked ¹⁰²⁷  up the stretcher ¹⁰²⁸  he had been lying on, and went home, glorifying ¹⁰²⁹  God. 5:26 Then ¹⁰³⁰  astonishment ¹⁰³¹  seized them all, and they glorified ¹⁰³²  God. They were filled with awe, ¹⁰³³  saying, “We have seen incredible ¹⁰³⁴  things ¹⁰³⁵  today.” ¹⁰³⁶ 

The Call of Levi; Eating with Sinners

5:27 After ¹⁰³⁷  this, Jesus ¹⁰³⁸  went out and saw a tax collector ¹⁰³⁹  named Levi ¹⁰⁴⁰  sitting at the tax booth. ¹⁰⁴¹  “Follow me,” ¹⁰⁴²  he said to him. 5:28 And he got up and followed him, leaving everything ¹⁰⁴³  behind. ¹⁰⁴⁴ 

5:29 Then ¹⁰⁴⁵  Levi gave a great banquet ¹⁰⁴⁶  in his house for Jesus, ¹⁰⁴⁷  and there was a large crowd of tax collectors and others sitting ¹⁰⁴⁸  at the table with them. 5:30 But ¹⁰⁴⁹  the Pharisees ¹⁰⁵⁰  and their experts in the law ¹⁰⁵¹  complained ¹⁰⁵²  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁰⁵³  5:31 Jesus ¹⁰⁵⁴  answered them, “Those who are well don’t need a physician, but those who are sick do. ¹⁰⁵⁵  5:32 I have not come ¹⁰⁵⁶  to call the righteous, but sinners to repentance.” ¹⁰⁵⁷ 

The Superiority of the New

5:33 Then ¹⁰⁵⁸  they said to him, “John’s ¹⁰⁵⁹  disciples frequently fast ¹⁰⁶⁰  and pray, ¹⁰⁶¹  and so do the disciples of the Pharisees, ¹⁰⁶²  but yours continue to eat and drink.” ¹⁰⁶³  5:34 So ¹⁰⁶⁴  Jesus said to them, “You cannot make the wedding guests ¹⁰⁶⁵  fast while the bridegroom ¹⁰⁶⁶  is with them, can you? ¹⁰⁶⁷  5:35 But those days are coming, and when the bridegroom is taken from them, ¹⁰⁶⁸  at that time ¹⁰⁶⁹  they will fast.” 5:36 He also told them a parable: ¹⁰⁷⁰  “No one tears a patch from a new garment and sews ¹⁰⁷¹  it on an old garment. If he does, he will have torn ¹⁰⁷²  the new, and the piece from the new will not match the old. ¹⁰⁷³  5:37 And no one pours new wine into old wineskins. ¹⁰⁷⁴  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. ¹⁰⁷⁵  5:39 ¹⁰⁷⁶  No ¹⁰⁷⁷  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ¹⁰⁷⁸ 

Lord of the Sabbath

6:1 Jesus ¹⁰⁷⁹  was going through the grain fields on ¹⁰⁸⁰  a Sabbath, ¹⁰⁸¹  and his disciples picked some heads of wheat, ¹⁰⁸²  rubbed them in their hands, and ate them. ¹⁰⁸³  6:2 But some of the Pharisees ¹⁰⁸⁴  said, “Why are you ¹⁰⁸⁵  doing what is against the law ¹⁰⁸⁶  on the Sabbath?” 6:3 Jesus ¹⁰⁸⁷  answered them, ¹⁰⁸⁸  “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took ¹⁰⁸⁹  and ate the sacred bread, ¹⁰⁹⁰  which is not lawful ¹⁰⁹¹  for any to eat but the priests alone, and ¹⁰⁹²  gave it to his companions?” ¹⁰⁹³  6:5 Then ¹⁰⁹⁴  he said to them, “The Son of Man is lord ¹⁰⁹⁵  of the Sabbath.”

Healing a Withered Hand

6:6 On ¹⁰⁹⁶  another Sabbath, Jesus ¹⁰⁹⁷  entered the synagogue ¹⁰⁹⁸  and was teaching. Now ¹⁰⁹⁹  a man was there whose right hand was withered. ¹¹⁰⁰  6:7 The experts in the law ¹¹⁰¹  and the Pharisees ¹¹⁰²  watched ¹¹⁰³  Jesus ¹¹⁰⁴  closely to see if ¹¹⁰⁵  he would heal on the Sabbath, ¹¹⁰⁶  so that they could find a reason to accuse him. 6:8 But ¹¹⁰⁷  he knew ¹¹⁰⁸  their thoughts, ¹¹⁰⁹  and said to the man who had the withered hand, “Get up and stand here.” ¹¹¹⁰  So ¹¹¹¹  he rose and stood there. 6:9 Then ¹¹¹²  Jesus said to them, “I ask you, ¹¹¹³  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ¹¹¹⁴  looking around ¹¹¹⁵  at them all, he said to the man, ¹¹¹⁶  “Stretch out your hand.” The man ¹¹¹⁷  did so, and his hand was restored. ¹¹¹⁸  6:11 But they were filled with mindless rage ¹¹¹⁹  and began debating with one another what they would do ¹¹²⁰  to Jesus.

Choosing the Twelve Apostles

6:12 Now ¹¹²¹  it was during this time that Jesus ¹¹²²  went out to the mountain ¹¹²³  to pray, and he spent all night ¹¹²⁴  in prayer to God. ¹¹²⁵  6:13 When ¹¹²⁶  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ¹¹²⁷  6:14 Simon ¹¹²⁸  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ¹¹²⁹  6:15 Matthew, Thomas, ¹¹³⁰  James the son of Alphaeus, Simon who was called the Zealot, ¹¹³¹  6:16 Judas the son of James, and Judas Iscariot, ¹¹³²  who became a traitor.

The Sermon on the Plain

6:17 Then ¹¹³³  he came down with them and stood on a level place. ¹¹³⁴  And a large number ¹¹³⁵  of his disciples had gathered ¹¹³⁶  along with ¹¹³⁷  a vast multitude from all over Judea, from ¹¹³⁸  Jerusalem, ¹¹³⁹  and from the seacoast of Tyre ¹¹⁴⁰  and Sidon. ¹¹⁴¹  They came to hear him and to be healed ¹¹⁴²  of their diseases, 6:18 and those who suffered from ¹¹⁴³  unclean ¹¹⁴⁴  spirits were cured. 6:19 The ¹¹⁴⁵  whole crowd was trying to touch him, because power ¹¹⁴⁶  was coming out from him and healing them all.

6:20 Then ¹¹⁴⁷  he looked up ¹¹⁴⁸  at his disciples and said:

“Blessed ¹¹⁴⁹  are you who are poor, ¹¹⁵⁰  for the kingdom of God belongs ¹¹⁵¹  to you.

6:21 “Blessed are you who hunger ¹¹⁵²  now, for you will be satisfied. ¹¹⁵³ 

“Blessed are you who weep now, for you will laugh. ¹¹⁵⁴ 

6:22 “Blessed are you when people ¹¹⁵⁵  hate you, and when they exclude you and insult you and reject you as evil ¹¹⁵⁶  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ¹¹⁵⁷  your reward is great in heaven. For their ancestors ¹¹⁵⁸  did the same things to the prophets. ¹¹⁵⁹ 

6:24 “But woe ¹¹⁶⁰  to you who are rich, for you have received ¹¹⁶¹  your comfort ¹¹⁶²  already.

6:25 “Woe to you who are well satisfied with food ¹¹⁶³  now, for you will be hungry.

“Woe to you ¹¹⁶⁴  who laugh ¹¹⁶⁵  now, for you will mourn and weep.

6:26 “Woe to you ¹¹⁶⁶  when all people ¹¹⁶⁷  speak well of you, for their ancestors ¹¹⁶⁸  did the same things to the false prophets.

6:27 “But I say to you who are listening: Love your enemies, ¹¹⁶⁹  do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat ¹¹⁷⁰  you. 6:29 To the person who strikes you on the cheek, ¹¹⁷¹  offer the other as well, ¹¹⁷²  and from the person who takes away your coat, ¹¹⁷³  do not withhold your tunic ¹¹⁷⁴  either. ¹¹⁷⁵  6:30 Give to everyone who asks you, ¹¹⁷⁶  and do not ask for your possessions ¹¹⁷⁷  back ¹¹⁷⁸  from the person who takes them away. 6:31 Treat others ¹¹⁷⁹  in the same way that you would want them to treat you. ¹¹⁸⁰ 

6:32 “If ¹¹⁸¹  you love those who love you, what credit is that to you? For even sinners ¹¹⁸²  love those who love them. ¹¹⁸³  6:33 And ¹¹⁸⁴  if you do good to those who do good to you, what credit is that to you? Even ¹¹⁸⁵  sinners ¹¹⁸⁶  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ¹¹⁸⁷  what credit is that to you? Even sinners ¹¹⁸⁸  lend to sinners, so that they may be repaid in full. ¹¹⁸⁹  6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹¹⁹⁰  Then ¹¹⁹¹  your reward will be great, and you will be sons ¹¹⁹²  of the Most High, ¹¹⁹³  because he is kind to ungrateful and evil people. ¹¹⁹⁴  6:36 Be merciful, ¹¹⁹⁵  just as your Father is merciful.

Do Not Judge Others

6:37 “Do ¹¹⁹⁶  not judge, ¹¹⁹⁷  and you will not be judged; ¹¹⁹⁸  do not condemn, and you will not be condemned; forgive, ¹¹⁹⁹  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ¹²⁰⁰  will be poured ¹²⁰¹  into your lap. For the measure you use will be the measure you receive.” ¹²⁰² 

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ¹²⁰³  Won’t they both fall ¹²⁰⁴  into a pit? 6:40 A disciple ¹²⁰⁵  is not greater than ¹²⁰⁶  his teacher, but everyone when fully trained will be like his teacher. 6:41 Why ¹²⁰⁷  do you see the speck ¹²⁰⁸  in your brother’s eye, but fail to see ¹²⁰⁹  the beam of wood ¹²¹⁰  in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

6:43 “For ¹²¹¹  no good tree bears bad ¹²¹²  fruit, nor again ¹²¹³  does a bad tree bear good fruit, 6:44 for each tree is known ¹²¹⁴  by its own fruit. For figs are not gathered ¹²¹⁵  from thorns, nor are grapes picked ¹²¹⁶  from brambles. ¹²¹⁷  6:45 The good person out of the good treasury of his ¹²¹⁸  heart ¹²¹⁹  produces good, and the evil person out of his evil treasury ¹²²⁰  produces evil, for his mouth speaks ¹²²¹  from what fills ¹²²²  his heart.

6:46 “Why ¹²²³  do you call me ‘Lord, Lord,’ ¹²²⁴  and don’t do what I tell you? ¹²²⁵ 

6:47 “Everyone who comes to me and listens to my words and puts them into practice ¹²²⁶  – I will show you what he is like: 6:48 He is like a man ¹²²⁷  building a house, who dug down deep, ¹²²⁸  and laid the foundation on bedrock. When ¹²²⁹  a flood came, the river ¹²³⁰  burst against that house but ¹²³¹  could not shake it, because it had been well built. ¹²³²  6:49 But the person who hears and does not put my words into practice ¹²³³  is like a man who built a house on the ground without a foundation. When ¹²³⁴  the river burst against that house, ¹²³⁵  it collapsed immediately, and was utterly destroyed!” ¹²³⁶ 

Healing the Centurion’s Slave

7:1 After Jesus ¹²³⁷  had finished teaching all this to the people, ¹²³⁸  he entered Capernaum. ¹²³⁹  7:2 A centurion ¹²⁴⁰  there ¹²⁴¹  had a slave ¹²⁴²  who was highly regarded, ¹²⁴³  but who was sick and at the point of death. 7:3 When the centurion ¹²⁴⁴  heard ¹²⁴⁵  about Jesus, he sent some Jewish elders ¹²⁴⁶  to him, asking him to come ¹²⁴⁷  and heal his slave. 7:4 When ¹²⁴⁸  they came ¹²⁴⁹  to Jesus, they urged ¹²⁵⁰  him earnestly, ¹²⁵¹  “He is worthy ¹²⁵²  to have you do this for him, 7:5 because he loves our nation, ¹²⁵³  and even ¹²⁵⁴  built our synagogue.” ¹²⁵⁵  7:6 So ¹²⁵⁶  Jesus went with them. When ¹²⁵⁷  he was not far from the house, the centurion ¹²⁵⁸  sent friends to say to him, “Lord, do not trouble yourself, ¹²⁵⁹  for I am not worthy ¹²⁶⁰  to have you come under my roof. 7:7 That is why ¹²⁶¹  I did not presume ¹²⁶²  to come to you. Instead, say the word, and my servant must be healed. ¹²⁶³  7:8 For I too am a man set under authority, with soldiers under me. ¹²⁶⁴  I say to this one, ‘Go,’ and he goes, ¹²⁶⁵  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹²⁶⁶  7:9 When Jesus heard this, he was amazed ¹²⁶⁷  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ¹²⁶⁸  7:10 So ¹²⁶⁹  when those who had been sent returned to the house, they found the slave ¹²⁷⁰  well.

Raising a Widow’s Son

7:11 Soon ¹²⁷¹  afterward ¹²⁷²  Jesus ¹²⁷³  went to a town ¹²⁷⁴  called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man ¹²⁷⁵  who had died was being carried out, ¹²⁷⁶  the only son of his mother (who ¹²⁷⁷  was a widow ¹²⁷⁸ ), and a large crowd from the town ¹²⁷⁹  was with her. 7:13 When ¹²⁸⁰  the Lord saw her, he had compassion ¹²⁸¹  for her and said to her, “Do not weep.” ¹²⁸²  7:14 Then ¹²⁸³  he came up ¹²⁸⁴  and touched ¹²⁸⁵  the bier, ¹²⁸⁶  and those who carried it stood still. He ¹²⁸⁷  said, “Young man, I say to you, get up!” 7:15 So ¹²⁸⁸  the dead man ¹²⁸⁹  sat up and began to speak, and Jesus ¹²⁹⁰  gave him back ¹²⁹¹  to his mother. 7:16 Fear ¹²⁹²  seized them all, and they began to glorify ¹²⁹³  God, saying, “A great prophet ¹²⁹⁴  has appeared ¹²⁹⁵  among us!” and “God has come to help ¹²⁹⁶  his people!” 7:17 This ¹²⁹⁷  report ¹²⁹⁸  about Jesus ¹²⁹⁹  circulated ¹³⁰⁰  throughout ¹³⁰¹  Judea and all the surrounding country.

Jesus and John the Baptist

7:18 John’s ¹³⁰²  disciples informed him about all these things. So ¹³⁰³  John called ¹³⁰⁴  two of his disciples 7:19 and sent them to Jesus ¹³⁰⁵  to ask, ¹³⁰⁶  “Are you the one who is to come, ¹³⁰⁷  or should we look for another?” 7:20 When ¹³⁰⁸  the men came to Jesus, ¹³⁰⁹  they said, “John the Baptist has sent us to you to ask, ¹³¹⁰  ‘Are you the one who is to come, or should we look for another?’” ¹³¹¹  7:21 At that very time ¹³¹²  Jesus ¹³¹³  cured many people of diseases, sicknesses, ¹³¹⁴  and evil spirits, and granted ¹³¹⁵  sight to many who were blind. 7:22 So ¹³¹⁶  he answered them, ¹³¹⁷  “Go tell ¹³¹⁸  John what you have seen and heard: ¹³¹⁹  The blind see, the lame walk, lepers are cleansed, the ¹³²⁰  deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone ¹³²¹  who takes no offense at me.”

7:24 When ¹³²²  John’s messengers had gone, Jesus ¹³²³  began to speak to the crowds about John: “What did you go out into the wilderness ¹³²⁴  to see? A reed shaken by the wind? ¹³²⁵  7:25 What ¹³²⁶  did you go out to see? A man dressed in fancy ¹³²⁷  clothes? ¹³²⁸  Look, those who wear fancy clothes and live in luxury ¹³²⁹  are in kings’ courts! ¹³³⁰  7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹³³¹  than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹³³²  who will prepare your way before you.’ ¹³³³  7:28 I tell you, among those born of women no one is greater ¹³³⁴  than John. ¹³³⁵  Yet the one who is least ¹³³⁶  in the kingdom of God ¹³³⁷  is greater than he is.” 7:29 (Now ¹³³⁸  all the people who heard this, even the tax collectors, ¹³³⁹  acknowledged ¹³⁴⁰  God’s justice, because they had been baptized ¹³⁴¹  with John’s baptism. 7:30 However, the Pharisees ¹³⁴²  and the experts in religious law ¹³⁴³  rejected God’s purpose ¹³⁴⁴  for themselves, because they had not been baptized ¹³⁴⁵  by John. ¹³⁴⁶ ) ¹³⁴⁷ 

7:31 “To what then should I compare the people ¹³⁴⁸  of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ¹³⁴⁹ 

‘We played the flute for you, yet you did not dance; ¹³⁵⁰ 

we wailed in mourning, ¹³⁵¹  yet you did not weep.’

7:33 For John the Baptist has come ¹³⁵²  eating no bread and drinking no wine, ¹³⁵³  and you say, ‘He has a demon!’ ¹³⁵⁴  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹³⁵⁵  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹³⁵⁶  7:35 But wisdom is vindicated ¹³⁵⁷  by all her children.” ¹³⁵⁸ 

Jesus’ Anointing

7:36 Now one of the Pharisees ¹³⁵⁹  asked Jesus ¹³⁶⁰  to have dinner with him, so ¹³⁶¹  he went into the Pharisee’s house and took his place at the table. ¹³⁶²  7:37 Then ¹³⁶³  when a woman of that town, who was a sinner, learned that Jesus ¹³⁶⁴  was dining ¹³⁶⁵  at the Pharisee’s house, she brought an alabaster jar ¹³⁶⁶  of perfumed oil. ¹³⁶⁷  7:38 As ¹³⁶⁸  she stood ¹³⁶⁹  behind him at his feet, weeping, she began to wet his feet with her tears. She ¹³⁷⁰  wiped them with her hair, ¹³⁷¹  kissed ¹³⁷²  them, ¹³⁷³  and anointed ¹³⁷⁴  them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, ¹³⁷⁵  he said to himself, “If this man were a prophet, ¹³⁷⁶  he would know who and what kind of woman ¹³⁷⁷  this is who is touching him, that she is a sinner.” 7:40 So ¹³⁷⁸  Jesus answered him, ¹³⁷⁹  “Simon, I have something to say to you.” He replied, ¹³⁸⁰  “Say it, Teacher.” 7:41 “A certain creditor ¹³⁸¹  had two debtors; one owed him ¹³⁸²  five hundred silver coins, ¹³⁸³  and the other fifty. 7:42 When they could not pay, he canceled ¹³⁸⁴  the debts of both. Now which of them will love him more?” 7:43 Simon answered, ¹³⁸⁵  “I suppose the one who had the bigger debt canceled.” ¹³⁸⁶  Jesus ¹³⁸⁷  said to him, “You have judged rightly.” 7:44 Then, ¹³⁸⁸  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ¹³⁸⁹  but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, ¹³⁹⁰  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ¹³⁹¹  with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹³⁹²  but the one who is forgiven little loves little.” 7:48 Then ¹³⁹³  Jesus ¹³⁹⁴  said to her, “Your sins are forgiven.” ¹³⁹⁵  7:49 But ¹³⁹⁶  those who were at the table ¹³⁹⁷  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ¹³⁹⁸  said to the woman, “Your faith ¹³⁹⁹  has saved you; ¹⁴⁰⁰  go in peace.”

Jesus’ Ministry and the Help of Women

8:1 Some time ¹⁴⁰¹  afterward ¹⁴⁰²  he went on through towns ¹⁴⁰³  and villages, preaching and proclaiming the good news ¹⁴⁰⁴  of the kingdom of God. ¹⁴⁰⁵  The ¹⁴⁰⁶  twelve were with him, 8:2 and also some women ¹⁴⁰⁷  who had been healed of evil spirits and disabilities: ¹⁴⁰⁸  Mary ¹⁴⁰⁹  (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza ¹⁴¹⁰  (Herod’s ¹⁴¹¹  household manager), ¹⁴¹²  Susanna, and many others who provided for them ¹⁴¹³  out of their own resources.

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹⁴¹⁴  from one town after another, ¹⁴¹⁵  he spoke to them ¹⁴¹⁶  in a parable: 8:5 “A sower went out to sow ¹⁴¹⁷  his seed. ¹⁴¹⁸  And as he sowed, some fell along the path and was trampled on, and the wild birds ¹⁴¹⁹  devoured it. 8:6 Other seed fell on rock, ¹⁴²⁰  and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, ¹⁴²¹  and they grew up with it and choked ¹⁴²²  it. 8:8 But ¹⁴²³  other seed fell on good soil and grew, ¹⁴²⁴  and it produced a hundred times as much grain.” ¹⁴²⁵  As he said this, ¹⁴²⁶  he called out, “The one who has ears to hear had better listen!” ¹⁴²⁷ 

8:9 Then ¹⁴²⁸  his disciples asked him what this parable meant. ¹⁴²⁹  8:10 He ¹⁴³⁰  said, “You have been given ¹⁴³¹  the opportunity to know ¹⁴³²  the secrets ¹⁴³³  of the kingdom of God, ¹⁴³⁴  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ¹⁴³⁵ 

8:11 “Now the parable means ¹⁴³⁶  this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil ¹⁴³⁷  comes and takes away the word ¹⁴³⁸  from their hearts, so that they may not believe ¹⁴³⁹  and be saved. 8:13 Those ¹⁴⁴⁰  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, ¹⁴⁴¹  but ¹⁴⁴²  in a time of testing ¹⁴⁴³  fall away. ¹⁴⁴⁴  8:14 As for the seed that ¹⁴⁴⁵  fell among thorns, these are the ones who hear, but ¹⁴⁴⁶  as they go on their way they are choked ¹⁴⁴⁷  by the worries and riches and pleasures of life, ¹⁴⁴⁸  and their fruit does not mature. ¹⁴⁴⁹  8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹⁴⁵⁰  the word, cling to it ¹⁴⁵¹  with an honest and good ¹⁴⁵²  heart, and bear fruit with steadfast endurance. ¹⁴⁵³ 

Showing the Light

8:16 “No one lights ¹⁴⁵⁴  a lamp ¹⁴⁵⁵  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. ¹⁴⁵⁶  8:17 For nothing is hidden ¹⁴⁵⁷  that will not be revealed, ¹⁴⁵⁸  and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, ¹⁴⁵⁹  for whoever has will be given more, but ¹⁴⁶⁰  whoever does not have, even what he thinks he has ¹⁴⁶¹  will be taken from him.”

Jesus’ True Family

8:19 Now Jesus’ ¹⁴⁶²  mother and his brothers ¹⁴⁶³  came to him, but ¹⁴⁶⁴  they could not get near him because of the crowd. 8:20 So ¹⁴⁶⁵  he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied ¹⁴⁶⁶  to them, “My mother and my brothers are those ¹⁴⁶⁷  who hear the word of God and do it.” ¹⁴⁶⁸ 

Stilling of a Storm

8:22 One ¹⁴⁶⁹  day Jesus ¹⁴⁷⁰  got into a boat ¹⁴⁷¹  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ¹⁴⁷²  they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm ¹⁴⁷³  came down on the lake, ¹⁴⁷⁴  and the boat ¹⁴⁷⁵  started filling up with water, and they were in danger. 8:24 They ¹⁴⁷⁶  came ¹⁴⁷⁷  and woke him, saying, “Master, Master, ¹⁴⁷⁸  we are about to die!” So ¹⁴⁷⁹  he got up and rebuked ¹⁴⁸⁰  the wind and the raging waves; ¹⁴⁸¹  they died down, and it was calm. 8:25 Then ¹⁴⁸²  he said to them, “Where is your faith?” ¹⁴⁸³  But they were afraid and amazed, ¹⁴⁸⁴  saying to one another, “Who then is this? He commands even the winds and the water, ¹⁴⁸⁵  and they obey him!”

Healing of a Demoniac

8:26 So ¹⁴⁸⁶  they sailed over to the region of the Gerasenes, ¹⁴⁸⁷  which is opposite ¹⁴⁸⁸  Galilee. 8:27 As ¹⁴⁸⁹  Jesus ¹⁴⁹⁰  stepped ashore, ¹⁴⁹¹  a certain man from the town ¹⁴⁹²  met him who was possessed by demons. ¹⁴⁹³  For a long time this man ¹⁴⁹⁴  had worn no clothes and had not lived in a house, but among ¹⁴⁹⁵  the tombs. 8:28 When he saw ¹⁴⁹⁶  Jesus, he cried out, fell ¹⁴⁹⁷  down before him, and shouted with a loud voice, “Leave me alone, ¹⁴⁹⁸  Jesus, Son of the Most High ¹⁴⁹⁹  God! I beg you, do not torment ¹⁵⁰⁰  me!” 8:29 For Jesus ¹⁵⁰¹  had started commanding ¹⁵⁰²  the evil ¹⁵⁰³  spirit to come out of the man. (For it had seized him many times, so ¹⁵⁰⁴  he would be bound with chains and shackles ¹⁵⁰⁵  and kept under guard. But ¹⁵⁰⁶  he would break the restraints and be driven by the demon into deserted ¹⁵⁰⁷  places.) ¹⁵⁰⁸  8:30 Jesus then ¹⁵⁰⁹  asked him, “What is your name?” He ¹⁵¹⁰  said, “Legion,” ¹⁵¹¹  because many demons had entered him. 8:31 And they began to beg ¹⁵¹²  him not to order ¹⁵¹³  them to depart into the abyss. ¹⁵¹⁴  8:32 Now a large herd of pigs was feeding there on the hillside, ¹⁵¹⁵  and the demonic spirits ¹⁵¹⁶  begged Jesus ¹⁵¹⁷  to let them go into them. He gave them permission. ¹⁵¹⁸  8:33 So ¹⁵¹⁹  the demons came out of the man and went into the pigs, and the herd of pigs ¹⁵²⁰  rushed down the steep slope into the lake and drowned. 8:34 When ¹⁵²¹  the herdsmen saw what had happened, they ran off and spread the news ¹⁵²²  in the town ¹⁵²³  and countryside. 8:35 So ¹⁵²⁴  the people went out to see what had happened, and they came to Jesus. They ¹⁵²⁵  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 ¹⁵²⁶  who had seen it told them how the man who had been demon-possessed had been healed. ¹⁵²⁷  8:37 Then ¹⁵²⁸  all the people of the Gerasenes ¹⁵²⁹  and the surrounding region ¹⁵³⁰  asked Jesus ¹⁵³¹  to leave them alone, ¹⁵³²  for they were seized with great fear. ¹⁵³³  So ¹⁵³⁴  he got into the boat and left. ¹⁵³⁵  8:38 The man from whom the demons had gone out begged to go ¹⁵³⁶  with him, but Jesus ¹⁵³⁷  sent him away, saying, 8:39 “Return to your home, ¹⁵³⁸  and declare ¹⁵³⁹  what God has done for you.” ¹⁵⁴⁰  So ¹⁵⁴¹  he went away, proclaiming throughout the whole town ¹⁵⁴²  what Jesus ¹⁵⁴³  had done for him.

Restoration and Healing

8:40 Now when Jesus returned, ¹⁵⁴⁴  the crowd welcomed him, because they were all waiting for him. 8:41 Then ¹⁵⁴⁵  a man named Jairus, who was a ruler ¹⁵⁴⁶  of the synagogue, ¹⁵⁴⁷  came up. Falling ¹⁵⁴⁸  at Jesus’ feet, he pleaded ¹⁵⁴⁹  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ¹⁵⁵⁰ 

As Jesus was on his way, the crowds pressed ¹⁵⁵¹  around him. 8:43 Now ¹⁵⁵²  a woman was there who had been suffering from a hemorrhage ¹⁵⁵³  for twelve years ¹⁵⁵⁴  but could not be healed by anyone. 8:44 She ¹⁵⁵⁵  came up behind Jesus ¹⁵⁵⁶  and touched the edge ¹⁵⁵⁷  of his cloak, ¹⁵⁵⁸  and at once the bleeding ¹⁵⁵⁹  stopped. 8:45 Then ¹⁵⁶⁰  Jesus asked, ¹⁵⁶¹  “Who was it who touched me?” When they all denied it, Peter ¹⁵⁶²  said, “Master, the crowds are surrounding you and pressing ¹⁵⁶³  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹⁵⁶⁴  from me.” 8:47 When ¹⁵⁶⁵  the woman saw that she could not escape notice, ¹⁵⁶⁶  she came trembling and fell down before him. In ¹⁵⁶⁷  the presence of all the people, she explained why ¹⁵⁶⁸  she had touched him and how she had been immediately healed. 8:48 Then ¹⁵⁶⁹  he said to her, “Daughter, your faith has made you well. ¹⁵⁷⁰  Go in peace.”

8:49 While he was still speaking, someone from the synagogue ruler’s ¹⁵⁷¹  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ¹⁵⁷²  him, “Do not be afraid; just believe, and she will be healed.” ¹⁵⁷³  8:51 Now when he came to the house, Jesus ¹⁵⁷⁴  did not let anyone go in with him except Peter, John, ¹⁵⁷⁵  and James, and the child’s father and mother. 8:52 Now they were all ¹⁵⁷⁶  wailing and mourning ¹⁵⁷⁷  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ¹⁵⁷⁸  of him, because they knew ¹⁵⁷⁹  that she was dead. ¹⁵⁸⁰  8:54 But Jesus ¹⁵⁸¹  gently took her by the hand and said, ¹⁵⁸²  “Child, get up.” 8:55 Her ¹⁵⁸³  spirit returned, ¹⁵⁸⁴  and she got up immediately. Then ¹⁵⁸⁵  he told them to give her something to eat. 8:56 Her ¹⁵⁸⁶  parents were astonished, but he ordered them to tell no one ¹⁵⁸⁷  what had happened.

The Sending of the Twelve Apostles

9:1 After ¹⁵⁸⁸  Jesus ¹⁵⁸⁹  called ¹⁵⁹⁰  the twelve ¹⁵⁹¹  together, he gave them power and authority over all demons and to cure ¹⁵⁹²  diseases, 9:2 and he sent ¹⁵⁹³  them out to proclaim ¹⁵⁹⁴  the kingdom of God ¹⁵⁹⁵  and to heal the sick. ¹⁵⁹⁶  9:3 He ¹⁵⁹⁷  said to them, “Take nothing for your ¹⁵⁹⁸  journey – no staff, ¹⁵⁹⁹  no bag, ¹⁶⁰⁰  no bread, no money, and do not take an extra tunic. ¹⁶⁰¹  9:4 Whatever ¹⁶⁰²  house you enter, stay there ¹⁶⁰³  until you leave the area. ¹⁶⁰⁴  9:5 Wherever ¹⁶⁰⁵  they do not receive you, ¹⁶⁰⁶  as you leave that town, ¹⁶⁰⁷  shake the dust off ¹⁶⁰⁸  your feet as a testimony against them.” 9:6 Then ¹⁶⁰⁹  they departed and went throughout ¹⁶¹⁰  the villages, proclaiming the good news ¹⁶¹¹  and healing people everywhere.

Herod’s Confusion about Jesus

9:7 Now Herod ¹⁶¹²  the tetrarch ¹⁶¹³  heard about everything that was happening, and he was thoroughly perplexed, ¹⁶¹⁴  because some people were saying that John ¹⁶¹⁵  had been raised from the dead, 9:8 while others were saying that Elijah ¹⁶¹⁶  had appeared, and still others that one of the prophets of long ago had risen. ¹⁶¹⁷  9:9 Herod said, “I had John ¹⁶¹⁸  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ¹⁶¹⁹ 

The Feeding of the Five Thousand

9:10 When ¹⁶²⁰  the apostles returned, ¹⁶²¹  they told Jesus ¹⁶²²  everything they had done. Then ¹⁶²³  he took them with him and they withdrew privately to a town ¹⁶²⁴  called Bethsaida. ¹⁶²⁵  9:11 But when the crowds found out, they followed him. He ¹⁶²⁶  welcomed them, spoke to them about the kingdom of God, ¹⁶²⁷  and cured those who needed healing. ¹⁶²⁸  9:12 Now the day began to draw to a close, ¹⁶²⁹  so ¹⁶³⁰  the twelve came and said to Jesus, ¹⁶³¹  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ¹⁶³²  and food, because we are in an isolated place.” ¹⁶³³  9:13 But he said to them, “You ¹⁶³⁴  give them something to eat.” They ¹⁶³⁵  replied, ¹⁶³⁶  “We have no more than five loaves and two fish – unless ¹⁶³⁷  we go ¹⁶³⁸  and buy food ¹⁶³⁹  for all these people.” 9:14 (Now about five thousand men ¹⁶⁴⁰  were there.) ¹⁶⁴¹  Then ¹⁶⁴²  he said to his disciples, “Have ¹⁶⁴³  them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, ¹⁶⁴⁴  and the people ¹⁶⁴⁵  all sat down.

9:16 Then ¹⁶⁴⁶  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹⁶⁴⁷  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 ¹⁶⁴⁸  was picked up – twelve baskets of broken pieces.

Peter’s Confession

9:18 Once ¹⁶⁴⁹  when Jesus ¹⁶⁵⁰  was praying ¹⁶⁵¹  by himself, and his disciples were nearby, he asked them, ¹⁶⁵²  “Who do the crowds say that I am?” ¹⁶⁵³  9:19 They ¹⁶⁵⁴  answered, ¹⁶⁵⁵  “John the Baptist; others say Elijah; ¹⁶⁵⁶  and still others that one of the prophets of long ago has risen.” ¹⁶⁵⁷  9:20 Then ¹⁶⁵⁸  he said to them, “But who do you say that I am?” Peter ¹⁶⁵⁹  answered, ¹⁶⁶⁰  “The Christ ¹⁶⁶¹  of God.” 9:21 But he forcefully commanded ¹⁶⁶²  them not to tell this to anyone, ¹⁶⁶³  9:22 saying, “The Son of Man must suffer ¹⁶⁶⁴  many things and be rejected by the elders, ¹⁶⁶⁵  chief priests, and experts in the law, ¹⁶⁶⁶  and be killed, and on the third day be raised.” ¹⁶⁶⁷ 

A Call to Discipleship

9:23 Then ¹⁶⁶⁸  he said to them all, ¹⁶⁶⁹  “If anyone wants to become my follower, ¹⁶⁷⁰  he must deny ¹⁶⁷¹  himself, take up his cross daily, ¹⁶⁷²  and follow me. 9:24 For whoever wants to save his life will lose it, ¹⁶⁷³  but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person ¹⁶⁷⁴  if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed ¹⁶⁷⁵  of me and my words, the Son of Man will be ashamed of that person ¹⁶⁷⁶  when he comes in his glory and in the glory ¹⁶⁷⁷  of the Father and of the holy angels. 9:27 But I tell you most certainly, ¹⁶⁷⁸  there are some standing here who will not ¹⁶⁷⁹  experience ¹⁶⁸⁰  death before they see the kingdom of God.” ¹⁶⁸¹ 

The Transfiguration

9:28 Now ¹⁶⁸²  about eight days ¹⁶⁸³  after these sayings, Jesus ¹⁶⁸⁴  took with him Peter, John, and James, and went up the mountain to pray. 9:29 As ¹⁶⁸⁵  he was praying, ¹⁶⁸⁶  the appearance of his face was transformed, ¹⁶⁸⁷  and his clothes became very bright, a brilliant white. ¹⁶⁸⁸  9:30 Then ¹⁶⁸⁹  two men, Moses and Elijah, ¹⁶⁹⁰  began talking with him. ¹⁶⁹¹  9:31 They appeared in glorious splendor and spoke about his departure ¹⁶⁹²  that he was about to carry out ¹⁶⁹³  at Jerusalem. ¹⁶⁹⁴  9:32 Now Peter and those with him were quite sleepy, ¹⁶⁹⁵  but as they became fully awake, ¹⁶⁹⁶  they saw his glory and the two men standing with him. 9:33 Then ¹⁶⁹⁷  as the men ¹⁶⁹⁸  were starting to leave, ¹⁶⁹⁹  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ¹⁷⁰⁰  one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As ¹⁷⁰¹  he was saying this, a cloud ¹⁷⁰²  came ¹⁷⁰³  and overshadowed ¹⁷⁰⁴  them, and they were afraid as they entered the cloud. 9:35 Then ¹⁷⁰⁵  a voice came from the cloud, saying, “This is my Son, my Chosen One. ¹⁷⁰⁶  Listen to him!” ¹⁷⁰⁷  9:36 After ¹⁷⁰⁸  the voice had spoken, Jesus was found alone. So ¹⁷⁰⁹  they kept silent and told no one ¹⁷¹⁰  at that time ¹⁷¹¹  anything of what they had seen.

Healing a Boy with an Unclean Spirit

9:37 Now on ¹⁷¹²  the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then ¹⁷¹³  a man from the crowd cried out, ¹⁷¹⁴  “Teacher, I beg you to look at ¹⁷¹⁵  my son – he is my only child! 9:39 A ¹⁷¹⁶  spirit seizes him, and he suddenly screams; ¹⁷¹⁷  it throws him into convulsions ¹⁷¹⁸  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ¹⁷¹⁹  him severely. 9:40 I ¹⁷²⁰  begged ¹⁷²¹  your disciples to cast it out, but ¹⁷²²  they could not do so.” ¹⁷²³  9:41 Jesus answered, ¹⁷²⁴  “You ¹⁷²⁵  unbelieving ¹⁷²⁶  and perverse generation! How much longer ¹⁷²⁷  must I be with you and endure ¹⁷²⁸  you? ¹⁷²⁹  Bring your son here.” 9:42 As ¹⁷³⁰  the boy ¹⁷³¹  was approaching, the demon threw him to the ground ¹⁷³²  and shook him with convulsions. ¹⁷³³  But Jesus rebuked ¹⁷³⁴  the unclean ¹⁷³⁵  spirit, healed the boy, and gave him back to his father. 9:43 Then ¹⁷³⁶  they were all astonished at the mighty power ¹⁷³⁷  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ¹⁷³⁸  was amazed at everything Jesus ¹⁷³⁹  was doing, he said to his disciples, 9:44 “Take these words to heart, ¹⁷⁴⁰  for the Son of Man is going to be betrayed into the hands of men.” ¹⁷⁴¹  9:45 But they did not understand this statement; its meaning ¹⁷⁴²  had been concealed ¹⁷⁴³  from them, so that they could not grasp it. Yet ¹⁷⁴⁴  they were afraid to ask him about this statement.

Concerning the Greatest

9:46 Now an argument started among the disciples ¹⁷⁴⁵  as to which of them might be ¹⁷⁴⁶  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ¹⁷⁴⁷  he took a child, had him stand by ¹⁷⁴⁸  his side, 9:48 and said to them, “Whoever welcomes ¹⁷⁴⁹  this child ¹⁷⁵⁰  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.” ¹⁷⁵¹ 

On the Right Side

9:49 John answered, ¹⁷⁵²  “Master, we saw someone casting out demons in your name, and we tried to stop ¹⁷⁵³  him because he is not a disciple ¹⁷⁵⁴  along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

9:51 Now when ¹⁷⁵⁵  the days drew near ¹⁷⁵⁶  for him to be taken up, ¹⁷⁵⁷  Jesus ¹⁷⁵⁸  set out resolutely ¹⁷⁵⁹  to go to Jerusalem. ¹⁷⁶⁰  9:52 He ¹⁷⁶¹  sent messengers on ahead of him. ¹⁷⁶²  As they went along, ¹⁷⁶³  they entered a Samaritan village to make things ready in advance ¹⁷⁶⁴  for him, 9:53 but the villagers ¹⁷⁶⁵  refused to welcome ¹⁷⁶⁶  him, because he was determined to go to Jerusalem. ¹⁷⁶⁷  9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹⁷⁶⁸  them?” ¹⁷⁶⁹  9:55 But Jesus ¹⁷⁷⁰  turned and rebuked them, ¹⁷⁷¹  9:56 and they went on to another village.

Challenging Professed Followers

9:57 As ¹⁷⁷²  they were walking ¹⁷⁷³  along the road, someone said to him, “I will follow you wherever you go.” ¹⁷⁷⁴  9:58 Jesus said to him, “Foxes have dens and the birds in the sky ¹⁷⁷⁵  have nests, but the Son of Man has no place to lay his head.” ¹⁷⁷⁶  9:59 Jesus ¹⁷⁷⁷  said to another, “Follow me.” But he replied, ¹⁷⁷⁸  “Lord, first let me go and bury my father.” 9:60 But Jesus ¹⁷⁷⁹  said to him, “Let the dead bury their own dead, ¹⁷⁸⁰  but as for you, go and proclaim the kingdom of God.” ¹⁷⁸¹  9:61 Yet ¹⁷⁸²  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ¹⁷⁸³  9:62 Jesus ¹⁷⁸⁴  said to him, “No one who puts his ¹⁷⁸⁵  hand to the plow and looks back ¹⁷⁸⁶  is fit for the kingdom of God.” ¹⁷⁸⁷ 

The Mission of the Seventy-Two

10:1 After this ¹⁷⁸⁸  the Lord appointed seventy-two ¹⁷⁸⁹  others and sent them on ahead of him two by two into every town ¹⁷⁹⁰  and place where he himself was about to go. 10:2 He ¹⁷⁹¹  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁷⁹²  to send out ¹⁷⁹³  workers into his harvest. 10:3 Go! I ¹⁷⁹⁴  am sending you out like lambs ¹⁷⁹⁵  surrounded by wolves. ¹⁷⁹⁶  10:4 Do not carry ¹⁷⁹⁷  a money bag, ¹⁷⁹⁸  a traveler’s bag, ¹⁷⁹⁹  or sandals, and greet no one on the road. ¹⁸⁰⁰  10:5 Whenever ¹⁸⁰¹  you enter a house, ¹⁸⁰²  first say, ‘May peace ¹⁸⁰³  be on this house!’ 10:6 And if a peace-loving person ¹⁸⁰⁴  is there, your peace will remain on him, but if not, it will return to you. ¹⁸⁰⁵  10:7 Stay ¹⁸⁰⁶  in that same house, eating and drinking what they give you, ¹⁸⁰⁷  for the worker deserves his pay. ¹⁸⁰⁸  Do not move around from house to house. 10:8 Whenever ¹⁸⁰⁹  you enter a town ¹⁸¹⁰  and the people ¹⁸¹¹  welcome you, eat what is set before you. 10:9 Heal ¹⁸¹²  the sick in that town ¹⁸¹³  and say to them, ‘The kingdom of God ¹⁸¹⁴  has come upon ¹⁸¹⁵  you!’ 10:10 But whenever ¹⁸¹⁶  you enter a town ¹⁸¹⁷  and the people ¹⁸¹⁸  do not welcome ¹⁸¹⁹  you, go into its streets ¹⁸²⁰  and say, 10:11 ‘Even the dust of your town ¹⁸²¹  that clings to our feet we wipe off ¹⁸²²  against you. ¹⁸²³  Nevertheless know this: The kingdom of God has come.’ ¹⁸²⁴  10:12 I tell you, it will be more bearable on that day for Sodom ¹⁸²⁵  than for that town! ¹⁸²⁶ 

10:13 “Woe to you, Chorazin! ¹⁸²⁷  Woe to you, Bethsaida! For if ¹⁸²⁸  the miracles ¹⁸²⁹  done in you had been done in Tyre ¹⁸³⁰  and Sidon, ¹⁸³¹  they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, ¹⁸³²  will you be exalted to heaven? ¹⁸³³  No, you will be thrown down to Hades! ¹⁸³⁴ 

10:16 “The one who listens ¹⁸³⁵  to you listens to me, ¹⁸³⁶  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁸³⁷  the one who sent me.” ¹⁸³⁸ 

10:17 Then ¹⁸³⁹  the seventy-two ¹⁸⁴⁰  returned with joy, saying, “Lord, even the demons submit to ¹⁸⁴¹  us in your name!” ¹⁸⁴²  10:18 So ¹⁸⁴³  he said to them, “I saw ¹⁸⁴⁴  Satan fall ¹⁸⁴⁵  like lightning ¹⁸⁴⁶  from heaven. 10:19 Look, I have given you authority to tread ¹⁸⁴⁷  on snakes and scorpions ¹⁸⁴⁸  and on the full force of the enemy, ¹⁸⁴⁹  and nothing will ¹⁸⁵⁰  hurt you. 10:20 Nevertheless, do not rejoice that ¹⁸⁵¹  the spirits submit to you, but rejoice ¹⁸⁵²  that your names stand written ¹⁸⁵³  in heaven.”

10:21 On that same occasion ¹⁸⁵⁴  Jesus ¹⁸⁵⁵  rejoiced ¹⁸⁵⁶  in the Holy Spirit and said, “I praise ¹⁸⁵⁷  you, Father, Lord ¹⁸⁵⁸  of heaven and earth, because ¹⁸⁵⁹  you have hidden these things from the wise ¹⁸⁶⁰  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ¹⁸⁶¹  10:22 All things have been given to me by my Father. ¹⁸⁶²  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹⁸⁶³  to reveal him.”

10:23 Then ¹⁸⁶⁴  Jesus ¹⁸⁶⁵  turned ¹⁸⁶⁶  to his ¹⁸⁶⁷  disciples and said privately, “Blessed ¹⁸⁶⁸  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ¹⁸⁶⁹  what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25 Now ¹⁸⁷⁰  an expert in religious law ¹⁸⁷¹  stood up to test Jesus, ¹⁸⁷²  saying, “Teacher, what must I do to inherit eternal life?” ¹⁸⁷³  10:26 He said to him, “What is written in the law? How do you understand it?” ¹⁸⁷⁴  10:27 The expert ¹⁸⁷⁵  answered, “Love ¹⁸⁷⁶  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ¹⁸⁷⁷  and love your neighbor as yourself.” ¹⁸⁷⁸  10:28 Jesus ¹⁸⁷⁹  said to him, “You have answered correctly; ¹⁸⁸⁰  do this, and you will live.”

10:29 But the expert, ¹⁸⁸¹  wanting to justify ¹⁸⁸²  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ¹⁸⁸³  “A man was going down ¹⁸⁸⁴  from Jerusalem ¹⁸⁸⁵  to Jericho, ¹⁸⁸⁶  and fell into the hands of robbers, who stripped him, beat ¹⁸⁸⁷  him up, and went off, leaving him half dead. ¹⁸⁸⁸  10:31 Now by chance ¹⁸⁸⁹  a priest was going down that road, but ¹⁸⁹⁰  when he saw the injured man ¹⁸⁹¹  he passed by ¹⁸⁹²  on the other side. ¹⁸⁹³  10:32 So too a Levite, when he came up to ¹⁸⁹⁴  the place and saw him, ¹⁸⁹⁵  passed by on the other side. 10:33 But ¹⁸⁹⁶  a Samaritan ¹⁸⁹⁷  who was traveling ¹⁸⁹⁸  came to where the injured man ¹⁸⁹⁹  was, and when he saw him, he felt compassion for him. ¹⁹⁰⁰  10:34 He ¹⁹⁰¹  went up to him ¹⁹⁰²  and bandaged his wounds, pouring oil ¹⁹⁰³  and wine on them. Then ¹⁹⁰⁴  he put him on ¹⁹⁰⁵  his own animal, ¹⁹⁰⁶  brought him to an inn, and took care of him. 10:35 The ¹⁹⁰⁷  next day he took out two silver coins ¹⁹⁰⁸  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ¹⁹⁰⁹  10:36 Which of these three do you think became a neighbor ¹⁹¹⁰  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ¹⁹¹¹  said, “The one who showed mercy ¹⁹¹²  to him.” So ¹⁹¹³  Jesus said to him, “Go and do ¹⁹¹⁴  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹⁹¹⁵  entered a certain village where a woman named Martha welcomed him as a guest. ¹⁹¹⁶  10:39 She ¹⁹¹⁷  had a sister named Mary, who sat ¹⁹¹⁸  at the Lord’s feet ¹⁹¹⁹  and listened to what he said. 10:40 But Martha was distracted ¹⁹²⁰  with all the preparations she had to make, ¹⁹²¹  so ¹⁹²²  she came up to him and said, “Lord, don’t you care ¹⁹²³  that my sister has left me to do all the work ¹⁹²⁴  alone? Tell ¹⁹²⁵  her to help me.” 10:41 But the Lord ¹⁹²⁶  answered her, ¹⁹²⁷  “Martha, Martha, ¹⁹²⁸  you are worried and troubled ¹⁹²⁹  about many things, 10:42 but one thing ¹⁹³⁰  is needed. Mary has chosen the best ¹⁹³¹  part; it will not be taken away from her.”

Instructions on Prayer

11:1 Now ¹⁹³²  Jesus ¹⁹³³  was praying in a certain place. When ¹⁹³⁴  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹⁹³⁵  taught ¹⁹³⁶  his disciples.” 11:2 So he said to them, “When you pray, ¹⁹³⁷  say:

Father, ¹⁹³⁸  may your name be honored; ¹⁹³⁹ 

may your kingdom come. ¹⁹⁴⁰ 

11:3 Give us each day our daily bread, ¹⁹⁴¹ 

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹⁹⁴²  against us.

And do not lead us into temptation.” ¹⁹⁴³ 

11:5 Then ¹⁹⁴⁴  he said to them, “Suppose one of you ¹⁹⁴⁵  has a friend, and you go to him ¹⁹⁴⁶  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹⁹⁴⁷  11:6 because a friend of mine has stopped here while on a journey, ¹⁹⁴⁸  and I have nothing to set before ¹⁹⁴⁹  him.’ 11:7 Then ¹⁹⁵⁰  he will reply ¹⁹⁵¹  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹⁹⁵²  I cannot get up and give you anything.’ ¹⁹⁵³  11:8 I tell you, even though the man inside ¹⁹⁵⁴  will not get up and give him anything because he is his friend, yet because of the first man’s ¹⁹⁵⁵  sheer persistence ¹⁹⁵⁶  he will get up and give him whatever he needs.

11:9 “So ¹⁹⁵⁷  I tell you: Ask, ¹⁹⁵⁸  and it will be given to you; seek, and you will find; knock, and the door ¹⁹⁵⁹  will be opened for you. 11:10 For everyone who asks ¹⁹⁶⁰  receives, and the one who seeks finds, and to the one who knocks, the door ¹⁹⁶¹  will be opened. 11:11 What father among you, if your ¹⁹⁶²  son asks for ¹⁹⁶³  a fish, will give him a snake ¹⁹⁶⁴  instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? ¹⁹⁶⁵  11:13 If you then, although you are ¹⁹⁶⁶  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹⁹⁶⁷  to those who ask him!”

Jesus and Beelzebul

11:14 Now ¹⁹⁶⁸  he was casting out a demon that was mute. ¹⁹⁶⁹  When ¹⁹⁷⁰  the demon had gone out, the man who had been mute began to speak, ¹⁹⁷¹  and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, ¹⁹⁷²  the ruler ¹⁹⁷³  of demons, he casts out demons.” 11:16 Others, to test ¹⁹⁷⁴  him, ¹⁹⁷⁵  began asking for ¹⁹⁷⁶  a sign ¹⁹⁷⁷  from heaven. 11:17 But Jesus, ¹⁹⁷⁸  realizing their thoughts, said to them, ¹⁹⁷⁹  “Every kingdom divided against itself is destroyed, ¹⁹⁸⁰  and a divided household falls. ¹⁹⁸¹  11:18 So ¹⁹⁸²  if ¹⁹⁸³  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹⁹⁸⁴  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹⁹⁸⁵  cast them ¹⁹⁸⁶  out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger ¹⁹⁸⁷  of God, then the kingdom of God ¹⁹⁸⁸  has already overtaken ¹⁹⁸⁹  you. 11:21 When a strong man, ¹⁹⁹⁰  fully armed, guards his own palace, ¹⁹⁹¹  his possessions are safe. ¹⁹⁹²  11:22 But ¹⁹⁹³  when a stronger man ¹⁹⁹⁴  attacks ¹⁹⁹⁵  and conquers him, he takes away the first man’s ¹⁹⁹⁶  armor on which the man relied ¹⁹⁹⁷  and divides up ¹⁹⁹⁸  his plunder. ¹⁹⁹⁹  11:23 Whoever is not with me is against me, ²⁰⁰⁰  and whoever does not gather with me scatters. ²⁰⁰¹ 

Response to Jesus’ Work

11:24 “When an unclean spirit ²⁰⁰²  goes out of a person, ²⁰⁰³  it passes through waterless places ²⁰⁰⁴  looking for rest but ²⁰⁰⁵  not finding any. Then ²⁰⁰⁶  it says, ‘I will return to the home I left.’ ²⁰⁰⁷  11:25 When it returns, ²⁰⁰⁸  it finds the house ²⁰⁰⁹  swept clean and put in order. ²⁰¹⁰  11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ²⁰¹¹  the last state of that person ²⁰¹²  is worse than the first.” ²⁰¹³ 

11:27 As ²⁰¹⁴  he said these things, a woman in the crowd spoke out ²⁰¹⁵  to him, “Blessed is the womb ²⁰¹⁶  that bore you and the breasts at which you nursed!” ²⁰¹⁷  11:28 But he replied, ²⁰¹⁸  “Blessed rather are those who hear the word of God and obey ²⁰¹⁹  it!”

The Sign of Jonah

11:29 As ²⁰²⁰  the crowds were increasing, Jesus ²⁰²¹  began to say, “This generation is a wicked generation; it looks for a sign, ²⁰²²  but no sign will be given to it except the sign of Jonah. ²⁰²³  11:30 For just as Jonah became a sign to the people of Nineveh, ²⁰²⁴  so the Son of Man will be a sign ²⁰²⁵  to this generation. ²⁰²⁶  11:31 The queen of the South ²⁰²⁷  will rise up at the judgment ²⁰²⁸  with the people ²⁰²⁹  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ²⁰³⁰  something greater ²⁰³¹  than Solomon is here! 11:32 The people ²⁰³²  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ²⁰³³  – and now, ²⁰³⁴  something greater than Jonah is here!

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ²⁰³⁵  or under a basket, ²⁰³⁶  but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, ²⁰³⁷  your whole body is full of light, but when it is diseased, ²⁰³⁸  your body is full of darkness. 11:35 Therefore see to it ²⁰³⁹  that the light in you ²⁰⁴⁰  is not darkness. 11:36 If ²⁰⁴¹  then ²⁰⁴²  your whole body is full of light, with no part in the dark, ²⁰⁴³  it will be as full of light as when the light of a lamp shines on you.” ²⁰⁴⁴ 

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ²⁰⁴⁵  a Pharisee ²⁰⁴⁶  invited Jesus ²⁰⁴⁷  to have a meal with him, so he went in and took his place at the table. ²⁰⁴⁸  11:38 The ²⁰⁴⁹  Pharisee was astonished when he saw that Jesus ²⁰⁵⁰  did not first wash his hands ²⁰⁵¹  before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean ²⁰⁵²  the outside of the cup and the plate, but inside you are full of greed and wickedness. ²⁰⁵³  11:40 You fools! ²⁰⁵⁴  Didn’t the one who made the outside make the inside as well? ²⁰⁵⁵  11:41 But give from your heart to those in need, ²⁰⁵⁶  and ²⁰⁵⁷  then everything will be clean for you. ²⁰⁵⁸ 

11:42 “But woe to you Pharisees! ²⁰⁵⁹  You give a tenth ²⁰⁶⁰  of your mint, ²⁰⁶¹  rue, ²⁰⁶²  and every herb, yet you neglect justice ²⁰⁶³  and love for God! But you should have done these things without neglecting the others. ²⁰⁶⁴  11:43 Woe to you Pharisees! You love the best seats ²⁰⁶⁵  in the synagogues ²⁰⁶⁶  and elaborate greetings ²⁰⁶⁷  in the marketplaces! 11:44 Woe to you! ²⁰⁶⁸  You are like unmarked graves, and people ²⁰⁶⁹  walk over them without realizing it!” ²⁰⁷⁰ 

11:45 One of the experts in religious law ²⁰⁷¹  answered him, “Teacher, when you say these things you insult ²⁰⁷²  us too.” 11:46 But Jesus ²⁰⁷³  replied, ²⁰⁷⁴  “Woe to you experts in religious law as well! ²⁰⁷⁵  You load people ²⁰⁷⁶  down with burdens difficult to bear, yet you yourselves refuse to touch ²⁰⁷⁷  the burdens with even one of your fingers! 11:47 Woe to you! You build ²⁰⁷⁸  the tombs of the prophets whom your ancestors ²⁰⁷⁹  killed. 11:48 So you testify that you approve of ²⁰⁸⁰  the deeds of your ancestors, ²⁰⁸¹  because they killed the prophets ²⁰⁸²  and you build their ²⁰⁸³  tombs! ²⁰⁸⁴  11:49 For this reason also the wisdom ²⁰⁸⁵  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable ²⁰⁸⁶  for the blood of all the prophets that has been shed since the beginning ²⁰⁸⁷  of the world, ²⁰⁸⁸  11:51 from the blood of Abel ²⁰⁸⁹  to the blood of Zechariah, ²⁰⁹⁰  who was killed ²⁰⁹¹  between the altar and the sanctuary. ²⁰⁹²  Yes, I tell you, it will be charged against ²⁰⁹³  this generation. 11:52 Woe to you experts in religious law! You have taken away ²⁰⁹⁴  the key to knowledge! You did not go in yourselves, and you hindered ²⁰⁹⁵  those who were going in.”

11:53 When he went out from there, the experts in the law ²⁰⁹⁶  and the Pharisees began to oppose him bitterly, ²⁰⁹⁷  and to ask him hostile questions ²⁰⁹⁸  about many things, 11:54 plotting against ²⁰⁹⁹  him, to catch ²¹⁰⁰  him in something he might say.

Fear God, Not People

12:1 Meanwhile, ²¹⁰¹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²¹⁰²  began to speak first to his disciples, “Be on your guard against ²¹⁰³  the yeast of the Pharisees, ²¹⁰⁴  which is hypocrisy. ²¹⁰⁵  12:2 Nothing is hidden ²¹⁰⁶  that will not be revealed, ²¹⁰⁷  and nothing is secret that will not be made known. 12:3 So then ²¹⁰⁸  whatever you have said in the dark will be heard in the light, and what you have whispered ²¹⁰⁹  in private rooms ²¹¹⁰  will be proclaimed from the housetops. ²¹¹¹ 

12:4 “I ²¹¹²  tell you, my friends, do not be afraid of those who kill the body, ²¹¹³  and after that have nothing more they can do. 12:5 But I will warn ²¹¹⁴  you whom you should fear: Fear the one who, after the killing, ²¹¹⁵  has authority to throw you ²¹¹⁶  into hell. ²¹¹⁷  Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? ²¹¹⁸  Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ²¹¹⁹  you are more valuable than many sparrows.

12:8 “I ²¹²⁰  tell you, whoever acknowledges ²¹²¹  me before men, ²¹²²  the Son of Man will also acknowledge ²¹²³  before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ²¹²⁴  will not be forgiven. ²¹²⁵  12:11 But when they bring you before the synagogues, ²¹²⁶  the ²¹²⁷  rulers, and the authorities, do not worry about how you should make your defense ²¹²⁸  or what you should say, 12:12 for the Holy Spirit will teach you at that moment ²¹²⁹  what you must say.” ²¹³⁰ 

The Parable of the Rich Landowner

12:13 Then ²¹³¹  someone from the crowd said to him, “Teacher, tell ²¹³²  my brother to divide the inheritance with me.” 12:14 But Jesus ²¹³³  said to him, “Man, ²¹³⁴  who made me a judge or arbitrator between you two?” ²¹³⁵  12:15 Then ²¹³⁶  he said to them, “Watch out and guard yourself from ²¹³⁷  all types of greed, ²¹³⁸  because one’s life does not consist in the abundance of his possessions.” 12:16 He then ²¹³⁹  told them a parable: ²¹⁴⁰  “The land of a certain rich man produced ²¹⁴¹  an abundant crop, 12:17 so ²¹⁴²  he thought to himself, ²¹⁴³  ‘What should I do, for I have nowhere to store my crops?’ ²¹⁴⁴  12:18 Then ²¹⁴⁵  he said, ‘I ²¹⁴⁶  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, ²¹⁴⁷  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ²¹⁴⁸  will be demanded back from ²¹⁴⁹  you, but who will get what you have prepared for yourself?’ ²¹⁵⁰  12:21 So it is with the one who stores up riches for himself, ²¹⁵¹  but is not rich toward God.”

Exhortation Not to Worry

12:22 Then ²¹⁵²  Jesus ²¹⁵³  said to his ²¹⁵⁴  disciples, “Therefore I tell you, do not worry ²¹⁵⁵  about your ²¹⁵⁶  life, what you will eat, or about your ²¹⁵⁷  body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: ²¹⁵⁸  They do not sow or reap, they have no storeroom or barn, yet God feeds ²¹⁵⁹  them. How much more valuable are you than the birds! 12:25 And which of you by worrying ²¹⁶⁰  can add an hour to his life? ²¹⁶¹  12:26 So if ²¹⁶²  you cannot do such a very little thing as this, why do you worry about ²¹⁶³  the rest? 12:27 Consider how the flowers ²¹⁶⁴  grow; they do not work ²¹⁶⁵  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if ²¹⁶⁶  this is how God clothes the wild grass, ²¹⁶⁷  which is here ²¹⁶⁸  today and tomorrow is tossed into the fire to heat the oven, ²¹⁶⁹  how much more ²¹⁷⁰  will he clothe you, you people of little faith! 12:29 So ²¹⁷¹  do not be overly concerned about ²¹⁷²  what you will eat and what you will drink, and do not worry about such things. ²¹⁷³  12:30 For all the nations of the world pursue ²¹⁷⁴  these things, and your Father knows that you need them. 12:31 Instead, pursue ²¹⁷⁵  his ²¹⁷⁶  kingdom, ²¹⁷⁷  and these things will be given to you as well.

12:32 “Do not be afraid, little flock, for your Father is well pleased ²¹⁷⁸  to give you the kingdom. 12:33 Sell your possessions ²¹⁷⁹  and give to the poor. ²¹⁸⁰  Provide yourselves purses that do not wear out – a treasure in heaven ²¹⁸¹  that never decreases, ²¹⁸²  where no thief approaches and no moth ²¹⁸³  destroys. 12:34 For where your treasure ²¹⁸⁴  is, there your heart will be also.

Call to Faithful Stewardship

12:35 “Get dressed for service ²¹⁸⁵  and keep your lamps burning; ²¹⁸⁶  12:36 be like people ²¹⁸⁷  waiting for their master to come back from the wedding celebration, ²¹⁸⁸  so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves ²¹⁸⁹  whom their master finds alert ²¹⁹⁰  when he returns! I tell you the truth, ²¹⁹¹  he will dress himself to serve, ²¹⁹²  have them take their place at the table, ²¹⁹³  and will come ²¹⁹⁴  and wait on them! ²¹⁹⁵  12:38 Even if he comes in the second or third watch of the night ²¹⁹⁶  and finds them alert, ²¹⁹⁷  blessed are those slaves! ²¹⁹⁸  12:39 But understand this: If the owner of the house had known at what hour the thief ²¹⁹⁹  was coming, he would not have let ²²⁰⁰  his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ²²⁰¹ 

12:41 Then ²²⁰²  Peter said, “Lord, are you telling this parable for us or for everyone?” ²²⁰³  12:42 The Lord replied, ²²⁰⁴  “Who then is the faithful and wise manager, ²²⁰⁵  whom the master puts in charge of his household servants, ²²⁰⁶  to give them their allowance of food at the proper time? 12:43 Blessed is that slave ²²⁰⁷  whom his master finds at work ²²⁰⁸  when he returns. 12:44 I tell you the truth, ²²⁰⁹  the master ²²¹⁰  will put him in charge of all his possessions. 12:45 But if ²²¹¹  that ²²¹²  slave should say to himself, ²²¹³  ‘My master is delayed ²²¹⁴  in returning,’ and he begins to beat ²²¹⁵  the other ²²¹⁶  slaves, both men and women, ²²¹⁷  and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ²²¹⁸  and assign him a place with the unfaithful. ²²¹⁹  12:47 That ²²²⁰  servant who knew his master’s will but did not get ready or do what his master asked ²²²¹  will receive a severe beating. 12:48 But the one who did not know his master’s will ²²²²  and did things worthy of punishment ²²²³  will receive a light beating. ²²²⁴  From everyone who has been given much, much will be required, ²²²⁵  and from the one who has been entrusted with much, ²²²⁶  even more will be asked. ²²²⁷ 

Not Peace, but Division

12:49 “I have come ²²²⁸  to bring ²²²⁹  fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism ²²³⁰  to undergo, ²²³¹  and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ²²³²  12:52 For from now on ²²³³  there will be five in one household divided, three against two and two against three. 12:53 They will be divided, ²²³⁴  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Reading the Signs

12:54 Jesus ²²³⁵  also said to the crowds, “When you see a cloud rising in the west, ²²³⁶  you say at once, ‘A rainstorm ²²³⁷  is coming,’ and it does. 12:55 And when you see the south wind ²²³⁸  blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! ²²³⁹  You know how to interpret the appearance of the earth and the sky, but how can you not know how ²²⁴⁰  to interpret the present time?

Clear the Debts

12:57 “And ²²⁴¹  why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, ²²⁴²  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ²²⁴³  and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” ²²⁴⁴ 

A Call to Repent

13:1 Now ²²⁴⁵  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²²⁴⁶  13:2 He ²²⁴⁷  answered them, “Do you think these Galileans were worse sinners ²²⁴⁸  than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, ²²⁴⁹  you will all perish as well! ²²⁵⁰  13:4 Or those eighteen who were killed ²²⁵¹  when the tower in Siloam fell on them, ²²⁵²  do you think they were worse offenders than all the others who live in Jerusalem? ²²⁵³  13:5 No, I tell you! But unless you repent ²²⁵⁴  you will all perish as well!” ²²⁵⁵ 

Warning to Israel to Bear Fruit

13:6 Then ²²⁵⁶  Jesus ²²⁵⁷  told this parable: “A man had a fig tree ²²⁵⁸  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So ²²⁵⁹  he said to the worker who tended the vineyard, ‘For ²²⁶⁰  three years ²²⁶¹  now, I have come looking for fruit on this fig tree, and each time I inspect it ²²⁶²  I find none. Cut ²²⁶³  it down! Why ²²⁶⁴  should it continue to deplete ²²⁶⁵  the soil?’ 13:8 But the worker ²²⁶⁶  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ²²⁶⁷  on it. 13:9 Then if ²²⁶⁸  it bears fruit next year, ²²⁶⁹  very well, ²²⁷⁰  but if ²²⁷¹  not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ²²⁷²  on the Sabbath, 13:11 and a woman was there ²²⁷³  who had been disabled by a spirit ²²⁷⁴  for eighteen years. She ²²⁷⁵  was bent over and could not straighten herself up completely. ²²⁷⁶  13:12 When ²²⁷⁷  Jesus saw her, he called her to him ²²⁷⁸  and said, “Woman, ²²⁷⁹  you are freed ²²⁸⁰  from your infirmity.” ²²⁸¹  13:13 Then ²²⁸²  he placed his hands on her, and immediately ²²⁸³  she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ²²⁸⁴  should be done! ²²⁸⁵  So come ²²⁸⁶  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ²²⁸⁷  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ²²⁸⁸  and lead it to water? ²²⁸⁹  13:16 Then ²²⁹⁰  shouldn’t ²²⁹¹  this woman, a daughter of Abraham whom Satan ²²⁹²  bound for eighteen long ²²⁹³  years, be released from this imprisonment ²²⁹⁴  on the Sabbath day?” 13:17 When ²²⁹⁵  he said this all his adversaries were humiliated, ²²⁹⁶  but ²²⁹⁷  the entire crowd was rejoicing at all the wonderful things ²²⁹⁸  he was doing. ²²⁹⁹ 

On the Kingdom of God

13:18 Thus Jesus ²³⁰⁰  asked, ²³⁰¹  “What is the kingdom of God ²³⁰²  like? ²³⁰³  To ²³⁰⁴  what should I compare it? 13:19 It is like a mustard seed ²³⁰⁵  that a man took and sowed ²³⁰⁶  in his garden. It ²³⁰⁷  grew and became a tree, ²³⁰⁸  and the wild birds ²³⁰⁹  nested in its branches.” ²³¹⁰ 

13:20 Again ²³¹¹  he said, “To what should I compare the kingdom of God? ²³¹²  13:21 It is like yeast that a woman took and mixed with ²³¹³  three measures ²³¹⁴  of flour until all the dough had risen.” ²³¹⁵ 

The Narrow Door

13:22 Then ²³¹⁶  Jesus ²³¹⁷  traveled throughout ²³¹⁸  towns ²³¹⁹  and villages, teaching and making his way toward ²³²⁰  Jerusalem. ²³²¹  13:23 Someone ²³²²  asked ²³²³  him, “Lord, will only a few ²³²⁴  be saved?” So ²³²⁵  he said to them, 13:24 “Exert every effort ²³²⁶  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ²³²⁷  the head of the house ²³²⁸  gets up ²³²⁹  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ²³³⁰  let us in!’ ²³³¹  But he will answer you, ²³³²  ‘I don’t know where you come from.’ ²³³³  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ²³³⁴  13:27 But ²³³⁵  he will reply, ²³³⁶  ‘I don’t know where you come from! ²³³⁷  Go away from me, all you evildoers!’ ²³³⁸  13:28 There will be weeping and gnashing of teeth ²³³⁹  when you see Abraham, Isaac, Jacob, ²³⁴⁰  and all the prophets in the kingdom of God ²³⁴¹  but you yourselves thrown out. ²³⁴²  13:29 Then ²³⁴³  people ²³⁴⁴  will come from east and west, and from north and south, and take their places at the banquet table ²³⁴⁵  in the kingdom of God. ²³⁴⁶  13:30 But ²³⁴⁷  indeed, ²³⁴⁸  some are last ²³⁴⁹  who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time, ²³⁵⁰  some Pharisees ²³⁵¹  came up and said to Jesus, ²³⁵²  “Get away from here, ²³⁵³  because Herod ²³⁵⁴  wants to kill you.” 13:32 But ²³⁵⁵  he said to them, “Go ²³⁵⁶  and tell that fox, ²³⁵⁷  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²³⁵⁸  I will complete my work. ²³⁵⁹  13:33 Nevertheless I must ²³⁶⁰  go on my way today and tomorrow and the next day, because it is impossible ²³⁶¹  that a prophet should be killed ²³⁶²  outside Jerusalem.’ ²³⁶³  13:34 O Jerusalem, Jerusalem, ²³⁶⁴  you who kill the prophets and stone those who are sent to you! ²³⁶⁵  How often I have longed ²³⁶⁶  to gather your children together as a hen gathers her chicks under her wings, but ²³⁶⁷  you would have none of it! ²³⁶⁸  13:35 Look, your house is forsaken! ²³⁶⁹  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ²³⁷⁰ 

Healing Again on the Sabbath

14:1 Now ²³⁷¹  one Sabbath when Jesus went to dine ²³⁷²  at the house of a leader ²³⁷³  of the Pharisees, ²³⁷⁴  they were watching ²³⁷⁵  him closely. 14:2 There ²³⁷⁶  right ²³⁷⁷  in front of him was a man suffering from dropsy. ²³⁷⁸  14:3 So ²³⁷⁹  Jesus asked ²³⁸⁰  the experts in religious law ²³⁸¹  and the Pharisees, “Is it lawful to heal on the Sabbath ²³⁸²  or not?” 14:4 But they remained silent. So ²³⁸³  Jesus ²³⁸⁴  took hold of the man, ²³⁸⁵  healed him, and sent him away. ²³⁸⁶  14:5 Then ²³⁸⁷  he said to them, “Which of you, if you have a son ²³⁸⁸  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But ²³⁸⁹  they could not reply ²³⁹⁰  to this.

On Seeking Seats of Honor

14:7 Then ²³⁹¹  when Jesus ²³⁹²  noticed how the guests ²³⁹³  chose the places of honor, ²³⁹⁴  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ²³⁹⁵  do not take ²³⁹⁶  the place of honor, because a person more distinguished than you may have been invited by your host. ²³⁹⁷  14:9 So ²³⁹⁸  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²³⁹⁹  you will begin to move to the least important ²⁴⁰⁰  place. 14:10 But when you are invited, go and take the least important place, so that when your host ²⁴⁰¹  approaches he will say to you, ‘Friend, move up here to a better place.’ ²⁴⁰²  Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but ²⁴⁰³  the one who humbles ²⁴⁰⁴  himself will be exalted.”

14:12 He ²⁴⁰⁵  said also to the man ²⁴⁰⁶  who had invited him, “When you host a dinner or a banquet, ²⁴⁰⁷  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, ²⁴⁰⁸  invite the poor, the crippled, ²⁴⁰⁹  the lame, and ²⁴¹⁰  the blind. ²⁴¹¹  14:14 Then ²⁴¹²  you will be blessed, ²⁴¹³  because they cannot repay you, for you will be repaid ²⁴¹⁴  at the resurrection of the righteous.”

The Parable of the Great Banquet

14:15 When ²⁴¹⁵  one of those at the meal with Jesus ²⁴¹⁶  heard this, he said to him, “Blessed is everyone ²⁴¹⁷  who will feast ²⁴¹⁸  in the kingdom of God!” ²⁴¹⁹  14:16 But Jesus ²⁴²⁰  said to him, “A man once gave a great banquet ²⁴²¹  and invited ²⁴²²  many guests. ²⁴²³  14:17 At ²⁴²⁴  the time for the banquet ²⁴²⁵  he sent his slave ²⁴²⁶  to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all ²⁴²⁷  began to make excuses. ²⁴²⁸  The first said to him, ‘I have bought a field, ²⁴²⁹  and I must go out and see it. Please excuse me.’ ²⁴³⁰  14:19 Another ²⁴³¹  said, ‘I have bought five yoke of oxen, ²⁴³²  and I am going out ²⁴³³  to examine them. Please excuse me.’ 14:20 Another ²⁴³⁴  said, ‘I just got married, and I cannot come.’ ²⁴³⁵  14:21 So ²⁴³⁶  the slave came back and reported this to his master. Then the master of the household was furious ²⁴³⁷  and said to his slave, ‘Go out quickly ²⁴³⁸  to the streets and alleys of the city, ²⁴³⁹  and bring in the poor, ²⁴⁴⁰  the crippled, ²⁴⁴¹  the blind, and the lame.’ 14:22 Then ²⁴⁴²  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ²⁴⁴³  14:23 So ²⁴⁴⁴  the master said to his ²⁴⁴⁵  slave, ‘Go out to the highways ²⁴⁴⁶  and country roads ²⁴⁴⁷  and urge ²⁴⁴⁸  people ²⁴⁴⁹  to come in, so that my house will be filled. ²⁴⁵⁰  14:24 For I tell you, not one of those individuals ²⁴⁵¹  who were invited ²⁴⁵²  will taste my banquet!’” ²⁴⁵³ 

Counting the Cost

14:25 Now large crowds ²⁴⁵⁴  were accompanying Jesus, ²⁴⁵⁵  and turning to them he said, 14:26 “If anyone comes to me and does not hate ²⁴⁵⁶  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²⁴⁵⁷  he cannot be my disciple. 14:27 Whoever does not carry his own cross ²⁴⁵⁸  and follow ²⁴⁵⁹  me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down ²⁴⁶⁰  first and compute the cost ²⁴⁶¹  to see if he has enough money to complete it? 14:29 Otherwise, ²⁴⁶²  when he has laid ²⁴⁶³  a foundation and is not able to finish the tower, ²⁴⁶⁴  all who see it ²⁴⁶⁵  will begin to make fun of ²⁴⁶⁶  him. 14:30 They will say, ²⁴⁶⁷  ‘This man ²⁴⁶⁸  began to build and was not able to finish!’ ²⁴⁶⁹  14:31 Or what king, going out to confront another king in battle, will not sit down ²⁴⁷⁰  first and determine whether he is able with ten thousand to oppose ²⁴⁷¹  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ²⁴⁷²  he will send a representative ²⁴⁷³  while the other is still a long way off and ask for terms of peace. ²⁴⁷⁴  14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ²⁴⁷⁵ 

14:34 “Salt ²⁴⁷⁶  is good, but if salt loses its flavor, ²⁴⁷⁷  how can its flavor be restored? 14:35 It is of no value ²⁴⁷⁸  for the soil or for the manure pile; it is to be thrown out. ²⁴⁷⁹  The one who has ears to hear had better listen!” ²⁴⁸⁰ 

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ²⁴⁸¹  and sinners were coming ²⁴⁸²  to hear him. 15:2 But ²⁴⁸³  the Pharisees ²⁴⁸⁴  and the experts in the law ²⁴⁸⁵  were complaining, ²⁴⁸⁶  “This man welcomes ²⁴⁸⁷  sinners and eats with them.”

15:3 So ²⁴⁸⁸  Jesus ²⁴⁸⁹  told them ²⁴⁹⁰  this parable: ²⁴⁹¹  15:4 “Which one ²⁴⁹²  of you, if he has a hundred ²⁴⁹³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ²⁴⁹⁴  and go look for ²⁴⁹⁵  the one that is lost until he finds it? ²⁴⁹⁶  15:5 Then ²⁴⁹⁷  when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning ²⁴⁹⁸  home, he calls together ²⁴⁹⁹  his ²⁵⁰⁰  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner ²⁵⁰¹  who repents than over ninety-nine righteous people ²⁵⁰²  who have no need to repent. ²⁵⁰³ 

15:8 “Or what woman, if she has ten silver coins ²⁵⁰⁴  and loses ²⁵⁰⁵  one of them, ²⁵⁰⁶  does not light a lamp, sweep ²⁵⁰⁷  the house, and search thoroughly until she finds it? 15:9 Then ²⁵⁰⁸  when she has found it, she calls together her ²⁵⁰⁹  friends and neighbors, saying, ‘Rejoice ²⁵¹⁰  with me, for I have found the coin ²⁵¹¹  that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels ²⁵¹²  over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then ²⁵¹³  Jesus ²⁵¹⁴  said, “A man had two sons. 15:12 The ²⁵¹⁵  younger of them said to his ²⁵¹⁶  father, ‘Father, give me the share of the estate ²⁵¹⁷  that will belong ²⁵¹⁸  to me.’ So ²⁵¹⁹  he divided his ²⁵²⁰  assets between them. ²⁵²¹  15:13 After ²⁵²²  a few days, ²⁵²³  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ²⁵²⁴  his wealth ²⁵²⁵  with a wild lifestyle. 15:14 Then ²⁵²⁶  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ²⁵²⁷  one of the citizens of that country, who ²⁵²⁸  sent him to his fields to feed pigs. ²⁵²⁹  15:16 He ²⁵³⁰  was longing to eat ²⁵³¹  the carob pods ²⁵³²  the pigs were eating, but ²⁵³³  no one gave him anything. 15:17 But when he came to his senses ²⁵³⁴  he said, ‘How many of my father’s hired workers have food ²⁵³⁵  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ²⁵³⁶  against heaven ²⁵³⁷  and against ²⁵³⁸  you. 15:19 I am no longer worthy to be called your son; treat me ²⁵³⁹  like one of your hired workers.”’ 15:20 So ²⁵⁴⁰  he got up and went to his father. But while he was still a long way from home ²⁵⁴¹  his father saw him, and his heart went out to him; ²⁵⁴²  he ran and hugged ²⁵⁴³  his son ²⁵⁴⁴  and kissed him. 15:21 Then ²⁵⁴⁵  his son said to him, ‘Father, I have sinned against heaven ²⁵⁴⁶  and against you; I am no longer worthy to be called your son.’ ²⁵⁴⁷  15:22 But the father said to his slaves, ²⁵⁴⁸  ‘Hurry! Bring the best robe, ²⁵⁴⁹  and put it on him! Put a ring on his finger ²⁵⁵⁰  and sandals ²⁵⁵¹  on his feet! 15:23 Bring ²⁵⁵²  the fattened calf ²⁵⁵³  and kill it! Let us eat ²⁵⁵⁴  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²⁵⁵⁵  So ²⁵⁵⁶  they began to celebrate.

15:25 “Now his older son was in the field. As ²⁵⁵⁷  he came and approached the house, he heard music ²⁵⁵⁸  and dancing. 15:26 So ²⁵⁵⁹  he called one of the slaves ²⁵⁶⁰  and asked what was happening. 15:27 The slave replied, ²⁵⁶¹  ‘Your brother has returned, and your father has killed the fattened calf ²⁵⁶²  because he got his son ²⁵⁶³  back safe and sound.’ 15:28 But the older son ²⁵⁶⁴  became angry ²⁵⁶⁵  and refused ²⁵⁶⁶  to go in. His father came out and appealed to him, 15:29 but he answered ²⁵⁶⁷  his father, ‘Look! These many years I have worked like a slave ²⁵⁶⁸  for you, and I never disobeyed your commands. Yet ²⁵⁶⁹  you never gave me even a goat ²⁵⁷⁰  so that I could celebrate with my friends! 15:30 But when this son of yours ²⁵⁷¹  came back, who has devoured ²⁵⁷²  your assets with prostitutes, ²⁵⁷³  you killed the fattened calf ²⁵⁷⁴  for him!’ 15:31 Then ²⁵⁷⁵  the father ²⁵⁷⁶  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ²⁵⁷⁷  to celebrate and be glad, for your brother ²⁵⁷⁸  was dead, and is alive; he was lost and is found.’” ²⁵⁷⁹ 

Lukas 19:1-48

Jesus and Zacchaeus

19:1 Jesus ²⁵⁸⁰  entered Jericho ²⁵⁸¹  and was passing through it. 19:2 Now ²⁵⁸²  a man named Zacchaeus was there; he was a chief tax collector ²⁵⁸³  and was rich. 19:3 He ²⁵⁸⁴  was trying to get a look at Jesus, ²⁵⁸⁵  but being a short man he could not see over the crowd. ²⁵⁸⁶  19:4 So ²⁵⁸⁷  he ran on ahead and climbed up into a sycamore tree ²⁵⁸⁸  to see him, because Jesus ²⁵⁸⁹  was going to pass that way. 19:5 And when Jesus came to that place, he looked up ²⁵⁹⁰  and said to him, “Zacchaeus, come down quickly, ²⁵⁹¹  because I must ²⁵⁹²  stay at your house today.” ²⁵⁹³  19:6 So he came down quickly ²⁵⁹⁴  and welcomed Jesus ²⁵⁹⁵  joyfully. ²⁵⁹⁶  19:7 And when the people ²⁵⁹⁷  saw it, they all complained, ²⁵⁹⁸  “He has gone in to be the guest of a man who is a sinner.” ²⁵⁹⁹  19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²⁶⁰⁰  to the poor, and if ²⁶⁰¹  I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then ²⁶⁰²  Jesus said to him, “Today salvation ²⁶⁰³  has come to this household, ²⁶⁰⁴  because he too is a son of Abraham! ²⁶⁰⁵  19:10 For the Son of Man came ²⁶⁰⁶  to seek and to save the lost.”

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ²⁶⁰⁷  proceeded to tell a parable, because he was near to Jerusalem, ²⁶⁰⁸  and because they thought ²⁶⁰⁹  that the kingdom of God ²⁶¹⁰  was going to ²⁶¹¹  appear immediately. 19:12 Therefore he said, “A nobleman ²⁶¹²  went to a distant country to receive ²⁶¹³  for himself a kingdom and then return. ²⁶¹⁴  19:13 And he summoned ten of his slaves, ²⁶¹⁵  gave them ten minas, ²⁶¹⁶  and said to them, ‘Do business with these until I come back.’ 19:14 But his citizens ²⁶¹⁷  hated ²⁶¹⁸  him and sent a delegation after him, saying, ‘We do not want this man ²⁶¹⁹  to be king ²⁶²⁰  over us!’ 19:15 When ²⁶²¹  he returned after receiving the kingdom, he summoned ²⁶²²  these slaves to whom he had given the money. He wanted ²⁶²³  to know how much they had earned ²⁶²⁴  by trading. 19:16 So ²⁶²⁵  the first one came before him and said, ‘Sir, ²⁶²⁶  your mina ²⁶²⁷  has made ten minas more.’ 19:17 And the king ²⁶²⁸  said to him, ‘Well done, good slave! Because you have been faithful ²⁶²⁹  in a very small matter, you will have authority ²⁶³⁰  over ten cities.’ 19:18 Then ²⁶³¹  the second one came and said, ‘Sir, your mina has made five minas.’ 19:19 So ²⁶³²  the king ²⁶³³  said to him, ‘And you are to be over five cities.’ 19:20 Then another ²⁶³⁴  slave ²⁶³⁵  came and said, ‘Sir, here is ²⁶³⁶  your mina that I put away for safekeeping ²⁶³⁷  in a piece of cloth. ²⁶³⁸  19:21 For I was afraid of you, because you are a severe ²⁶³⁹  man. You withdraw ²⁶⁴⁰  what you did not deposit ²⁶⁴¹  and reap what you did not sow.’ 19:22 The king ²⁶⁴²  said to him, ‘I will judge you by your own words, ²⁶⁴³  you wicked slave! ²⁶⁴⁴  So you knew, did you, that I was a severe ²⁶⁴⁵  man, withdrawing what I didn’t deposit and reaping what I didn’t sow? 19:23 Why then didn’t you put ²⁶⁴⁶  my money in the bank, ²⁶⁴⁷  so that when I returned I could have collected it with interest?’ 19:24 And he said to his attendants, ²⁶⁴⁸  ‘Take the mina from him, and give it to the one who has ten.’ ²⁶⁴⁹  19:25 But ²⁶⁵⁰  they said to him, ‘Sir, he has ten minas already!’ ²⁶⁵¹  19:26 ‘I tell you that everyone who has will be given more, ²⁶⁵²  but from the one who does not have, even what he has will be taken away. ²⁶⁵³  19:27 But as for these enemies of mine who did not want me to be their king, ²⁶⁵⁴  bring them here and slaughter ²⁶⁵⁵  them ²⁶⁵⁶  in front of me!’”

The Triumphal Entry

19:28 After Jesus ²⁶⁵⁷  had said this, he continued on ahead, ²⁶⁵⁸  going up to Jerusalem. ²⁶⁵⁹  19:29 Now ²⁶⁶⁰  when he approached Bethphage ²⁶⁶¹  and Bethany, at the place called the Mount of Olives, ²⁶⁶²  he sent two of the disciples, 19:30 telling them, ²⁶⁶³  “Go to the village ahead of you. ²⁶⁶⁴  When ²⁶⁶⁵  you enter it, you will find a colt tied there that has never been ridden. ²⁶⁶⁶  Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ²⁶⁶⁷  it.’” 19:32 So those who were sent ahead found ²⁶⁶⁸  it exactly ²⁶⁶⁹  as he had told them. 19:33 As ²⁶⁷⁰  they were untying the colt, its owners asked them, ²⁶⁷¹  “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then ²⁶⁷²  they brought it to Jesus, threw their cloaks ²⁶⁷³  on the colt, ²⁶⁷⁴  and had Jesus get on ²⁶⁷⁵  it. 19:36 As ²⁶⁷⁶  he rode along, they ²⁶⁷⁷  spread their cloaks on the road. 19:37 As he approached the road leading down from ²⁶⁷⁸  the Mount of Olives, ²⁶⁷⁹  the whole crowd of his ²⁶⁸⁰  disciples began to rejoice ²⁶⁸¹  and praise ²⁶⁸²  God with a loud voice for all the mighty works ²⁶⁸³  they had seen: ²⁶⁸⁴  19:38 “Blessed is the king ²⁶⁸⁵  who comes in the name of the Lord! ²⁶⁸⁶  Peace in heaven and glory in the highest!” 19:39 But ²⁶⁸⁷  some of the Pharisees ²⁶⁸⁸  in the crowd said to him, “Teacher, rebuke your disciples.” ²⁶⁸⁹  19:40 He answered, ²⁶⁹⁰  “I tell you, if they ²⁶⁹¹  keep silent, the very stones ²⁶⁹²  will cry out!”

Jesus Weeps for Jerusalem under Judgment

19:41 Now ²⁶⁹³  when Jesus ²⁶⁹⁴  approached ²⁶⁹⁵  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ²⁶⁹⁶  even you, the things that make for peace! ²⁶⁹⁷  But now they are hidden ²⁶⁹⁸  from your eyes. 19:43 For the days will come upon you when your enemies will build ²⁶⁹⁹  an embankment ²⁷⁰⁰  against you and surround you and close in on you from every side. 19:44 They will demolish you ²⁷⁰¹  – you and your children within your walls ²⁷⁰²  – and they will not leave within you one stone ²⁷⁰³  on top of another, ²⁷⁰⁴  because you did not recognize the time of your visitation from God.” ²⁷⁰⁵ 

Cleansing the Temple

19:45 Then ²⁷⁰⁶  Jesus ²⁷⁰⁷  entered the temple courts ²⁷⁰⁸  and began to drive out those who were selling things there, ²⁷⁰⁹  19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ²⁷¹⁰  but you have turned it into a den ²⁷¹¹  of robbers!” ²⁷¹² 

19:47 Jesus ²⁷¹³  was teaching daily in the temple courts. The chief priests and the experts in the law ²⁷¹⁴  and the prominent leaders among the people were seeking to assassinate ²⁷¹⁵  him, 19:48 but ²⁷¹⁶  they could not find a way to do it, ²⁷¹⁷  for all the people hung on his words. ²⁷¹⁸ 

Lukas 18:1-14

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁷¹⁹  Jesus ²⁷²⁰  told them a parable to show them they should always ²⁷²¹  pray and not lose heart. ²⁷²²  18:2 He said, ²⁷²³  “In a certain city ²⁷²⁴  there was a judge ²⁷²⁵  who neither feared God nor respected people. ²⁷²⁶  18:3 There was also a widow ²⁷²⁷  in that city ²⁷²⁸  who kept coming ²⁷²⁹  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ²⁷³⁰  a while he refused, but later on ²⁷³¹  he said to himself, ‘Though I neither fear God nor have regard for people, ²⁷³²  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ²⁷³³  by her unending pleas.’” ²⁷³⁴  18:6 And the Lord said, “Listen to what the unrighteous judge says! ²⁷³⁵  18:7 Won’t ²⁷³⁶  God give justice to his chosen ones, who cry out ²⁷³⁷  to him day and night? ²⁷³⁸  Will he delay ²⁷³⁹  long to help them? 18:8 I tell you, he will give them justice speedily. ²⁷⁴⁰  Nevertheless, when the Son of Man comes, will he find faith ²⁷⁴¹  on earth?”

The Parable of the Pharisee and Tax Collector

18:9 Jesus ²⁷⁴²  also told this parable to some who were confident that they were righteous and looked down ²⁷⁴³  on everyone else. 18:10 “Two men went up ²⁷⁴⁴  to the temple to pray, one a Pharisee ²⁷⁴⁵  and the other a tax collector. ²⁷⁴⁶  18:11 The Pharisee stood and prayed about himself like this: ²⁷⁴⁷  ‘God, I thank ²⁷⁴⁸  you that I am not like other people: ²⁷⁴⁹  extortionists, ²⁷⁵⁰  unrighteous people, ²⁷⁵¹  adulterers – or even like this tax collector. ²⁷⁵²  18:12 I fast twice ²⁷⁵³  a week; I give a tenth ²⁷⁵⁴  of everything I get.’ 18:13 The tax collector, however, stood ²⁷⁵⁵  far off and would not even look up ²⁷⁵⁶  to heaven, but beat his breast and said, ‘God, be merciful ²⁷⁵⁷  to me, sinner that I am!’ ²⁷⁵⁸  18:14 I tell you that this man went down to his home justified ²⁷⁵⁹  rather than the Pharisee. ²⁷⁶⁰  For everyone who exalts ²⁷⁶¹  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 18:19

18:19 Jesus ²⁷⁶²  said to him, “Why do you call me good? ²⁷⁶³  No one is good except God alone.

Lukas 1:1-80

Explanatory Preface

1:1 Now ²⁷⁶⁴  many have undertaken to compile an account ²⁷⁶⁵  of the things ²⁷⁶⁶  that have been fulfilled ²⁷⁶⁷  among us, 1:2 like the accounts ²⁷⁶⁸  passed on ²⁷⁶⁹  to us by those who were eyewitnesses and servants of the word ²⁷⁷⁰  from the beginning. ²⁷⁷¹  1:3 So ²⁷⁷²  it seemed good to me as well, ²⁷⁷³  because I have followed ²⁷⁷⁴  all things carefully from the beginning, to write an orderly account ²⁷⁷⁵  for you, most excellent Theophilus, 1:4 so that you may know for certain ²⁷⁷⁶  the things you were taught. ²⁷⁷⁷ 

Birth Announcement of John the Baptist

1:5 During the reign ²⁷⁷⁸  of Herod ²⁷⁷⁹  king of Judea, there lived a priest named Zechariah who belonged to ²⁷⁸⁰  the priestly division of Abijah, ²⁷⁸¹  and he had a wife named Elizabeth, ²⁷⁸²  who was a descendant of Aaron. ²⁷⁸³  1:6 They ²⁷⁸⁴  were both righteous in the sight of God, following ²⁷⁸⁵  all the commandments and ordinances of the Lord blamelessly. ²⁷⁸⁶  1:7 But they did not have a child, because Elizabeth was barren, ²⁷⁸⁷  and they were both very old. ²⁷⁸⁸ 

1:8 Now ²⁷⁸⁹  while Zechariah ²⁷⁹⁰  was serving as priest before God when his division was on duty, ²⁷⁹¹  1:9 he was chosen by lot, according to the custom of the priesthood, ²⁷⁹²  to enter ²⁷⁹³  the holy place ²⁷⁹⁴  of the Lord and burn incense. 1:10 Now ²⁷⁹⁵  the whole crowd ²⁷⁹⁶  of people were praying outside at the hour of the incense offering. ²⁷⁹⁷  1:11 An ²⁷⁹⁸  angel of the Lord, ²⁷⁹⁹  standing on the right side of the altar of incense, appeared ²⁸⁰⁰  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, ²⁸⁰¹  was seized with fear. ²⁸⁰²  1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ²⁸⁰³  and your wife Elizabeth will bear you a son; you ²⁸⁰⁴  will name him John. ²⁸⁰⁵  1:14 Joy and gladness will come ²⁸⁰⁶  to you, and many will rejoice at ²⁸⁰⁷  his birth, ²⁸⁰⁸  1:15 for he will be great in the sight of ²⁸⁰⁹  the Lord. He ²⁸¹⁰  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ²⁸¹¹  1:16 He ²⁸¹²  will turn ²⁸¹³  many of the people ²⁸¹⁴  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord ²⁸¹⁵  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²⁸¹⁶  to make ready for the Lord a people prepared for him.”

1:18 Zechariah ²⁸¹⁷  said to the angel, “How can I be sure of this? ²⁸¹⁸  For I am an old man, and my wife is old as well.” ²⁸¹⁹  1:19 The ²⁸²⁰  angel answered him, “I am Gabriel, who stands ²⁸²¹  in the presence of God, and I was sent to speak to you and to bring ²⁸²²  you this good news. 1:20 And now, ²⁸²³  because you did not believe my words, which will be fulfilled in their time, ²⁸²⁴  you will be silent, unable to speak, ²⁸²⁵  until the day these things take place.”

1:21 Now ²⁸²⁶  the people were waiting for Zechariah, and they began to wonder ²⁸²⁷  why he was delayed in the holy place. ²⁸²⁸  1:22 When ²⁸²⁹  he came out, he was not able to speak to them. They ²⁸³⁰  realized that he had seen a vision ²⁸³¹  in the holy place, ²⁸³²  because ²⁸³³  he was making signs to them and remained unable to speak. ²⁸³⁴  1:23 When his time of service was over, ²⁸³⁵  he went to his home.

1:24 After some time ²⁸³⁶  his wife Elizabeth became pregnant, ²⁸³⁷  and for five months she kept herself in seclusion. ²⁸³⁸  She said, ²⁸³⁹  1:25 “This is what ²⁸⁴⁰  the Lord has done for me at the time ²⁸⁴¹  when he has been gracious to me, ²⁸⁴²  to take away my disgrace ²⁸⁴³  among people.” ²⁸⁴⁴ 

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ²⁸⁴⁵  the angel Gabriel ²⁸⁴⁶  was sent by ²⁸⁴⁷  God to a town of Galilee called Nazareth, ²⁸⁴⁸  1:27 to a virgin engaged ²⁸⁴⁹  to a man whose name was Joseph, a descendant of David, ²⁸⁵⁰  and the virgin’s name was Mary. 1:28 The ²⁸⁵¹  angel ²⁸⁵²  came ²⁸⁵³  to her and said, “Greetings, favored one, ²⁸⁵⁴  the Lord is with you!” ²⁸⁵⁵  1:29 But ²⁸⁵⁶  she was greatly troubled ²⁸⁵⁷  by his words and began to wonder about the meaning of this greeting. ²⁸⁵⁸  1:30 So ²⁸⁵⁹  the angel said to her, “Do not be afraid, ²⁸⁶⁰  Mary, for you have found favor ²⁸⁶¹  with God! 1:31 Listen: ²⁸⁶²  You will become pregnant ²⁸⁶³  and give birth to ²⁸⁶⁴  a son, and you will name him ²⁸⁶⁵  Jesus. ²⁸⁶⁶  1:32 He ²⁸⁶⁷  will be great, ²⁸⁶⁸  and will be called the Son of the Most High, ²⁸⁶⁹  and the Lord God will give him the throne of his father ²⁸⁷⁰  David. 1:33 He ²⁸⁷¹  will reign over the house of Jacob ²⁸⁷²  forever, and his kingdom will never end.” 1:34 Mary ²⁸⁷³  said to the angel, “How will this be, since I have not had sexual relations with ²⁸⁷⁴  a man?” 1:35 The angel replied, ²⁸⁷⁵  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ²⁸⁷⁶  you. Therefore the child ²⁸⁷⁷  to be born ²⁸⁷⁸  will be holy; ²⁸⁷⁹  he will be called the Son of God.

1:36 “And look, ²⁸⁸⁰  your relative ²⁸⁸¹  Elizabeth has also become pregnant with ²⁸⁸²  a son in her old age – although she was called barren, she is now in her sixth month! ²⁸⁸³  1:37 For nothing ²⁸⁸⁴  will be impossible with God.” 1:38 So ²⁸⁸⁵  Mary said, “Yes, ²⁸⁸⁶  I am a servant ²⁸⁸⁷  of the Lord; let this happen to me ²⁸⁸⁸  according to your word.” ²⁸⁸⁹  Then ²⁸⁹⁰  the angel departed from her.

Mary and Elizabeth

1:39 In those days ²⁸⁹¹  Mary got up and went hurriedly into the hill country, to a town of Judah, ²⁸⁹²  1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When ²⁸⁹³  Elizabeth heard Mary’s greeting, the baby leaped ²⁸⁹⁴  in her ²⁸⁹⁵  womb, and Elizabeth was filled with the Holy Spirit. ²⁸⁹⁶  1:42 She ²⁸⁹⁷  exclaimed with a loud voice, ²⁸⁹⁸  “Blessed are you among women, ²⁸⁹⁹  and blessed is the child ²⁹⁰⁰  in your womb! 1:43 And who am I ²⁹⁰¹  that the mother of my Lord should come and visit me? 1:44 For the instant ²⁹⁰²  the sound of your greeting reached my ears, ²⁹⁰³  the baby in my womb leaped for joy. ²⁹⁰⁴  1:45 And blessed ²⁹⁰⁵  is she who believed that ²⁹⁰⁶  what was spoken to her by ²⁹⁰⁷  the Lord would be fulfilled.” ²⁹⁰⁸ 

Mary’s Hymn of Praise

1:46 And Mary ²⁹⁰⁹  said, ²⁹¹⁰ 

“My soul exalts ²⁹¹¹  the Lord, ²⁹¹² 

1:47 and my spirit has begun to rejoice ²⁹¹³  in God my Savior,

1:48 because he has looked upon the humble state of his servant. ²⁹¹⁴ 

For ²⁹¹⁵  from now on ²⁹¹⁶  all generations will call me blessed, ²⁹¹⁷ 

1:49 because he who is mighty ²⁹¹⁸  has done great things for me, and holy is his name;

1:50 from ²⁹¹⁹  generation to generation he is merciful ²⁹²⁰  to those who fear ²⁹²¹  him.

1:51 He has demonstrated power ²⁹²²  with his arm; he has scattered those whose pride wells up from the sheer arrogance ²⁹²³  of their hearts.

1:52 He has brought down the mighty ²⁹²⁴  from their thrones, and has lifted up those of lowly position; ²⁹²⁵ 

1:53 he has filled the hungry with good things, ²⁹²⁶  and has sent the rich away empty. ²⁹²⁷ 

1:54 He has helped his servant Israel, remembering ²⁹²⁸  his mercy, ²⁹²⁹ 

1:55 as he promised ²⁹³⁰  to our ancestors, ²⁹³¹  to Abraham and to his descendants ²⁹³²  forever.”

1:56 So ²⁹³³  Mary stayed with Elizabeth ²⁹³⁴  about three months ²⁹³⁵  and then returned to her home.

The Birth of John

1:57 Now the time came ²⁹³⁶  for Elizabeth to have her baby, ²⁹³⁷  and she gave birth to a son. 1:58 Her ²⁹³⁸  neighbors and relatives heard that the Lord had shown ²⁹³⁹  great mercy to her, and they rejoiced ²⁹⁴⁰  with her.

1:59 On ²⁹⁴¹  the eighth day ²⁹⁴²  they came to circumcise the child, and they wanted to name ²⁹⁴³  him Zechariah after his father. 1:60 But ²⁹⁴⁴  his mother replied, ²⁹⁴⁵  “No! He must be named ²⁹⁴⁶  John.” ²⁹⁴⁷  1:61 They ²⁹⁴⁸  said to her, “But ²⁹⁴⁹  none of your relatives bears this name.” ²⁹⁵⁰  1:62 So ²⁹⁵¹  they made signs to the baby’s ²⁹⁵²  father, ²⁹⁵³  inquiring what he wanted to name his son. ²⁹⁵⁴  1:63 He ²⁹⁵⁵  asked for a writing tablet ²⁹⁵⁶  and wrote, ²⁹⁵⁷  “His name is John.” And they were all amazed. ²⁹⁵⁸  1:64 Immediately ²⁹⁵⁹  Zechariah’s ²⁹⁶⁰  mouth was opened and his tongue ²⁹⁶¹  released, ²⁹⁶²  and he spoke, blessing God. 1:65 All ²⁹⁶³  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All ²⁹⁶⁴  who heard these things ²⁹⁶⁵  kept them in their hearts, ²⁹⁶⁶  saying, “What then will this child be?” ²⁹⁶⁷  For the Lord’s hand ²⁹⁶⁸  was indeed with him.

Zechariah’s Praise and Prediction

1:67 Then ²⁹⁶⁹  his father Zechariah was filled with the Holy Spirit and prophesied, ²⁹⁷⁰ 

1:68 “Blessed ²⁹⁷¹  be the Lord God of Israel,

because he has come to help ²⁹⁷²  and has redeemed ²⁹⁷³  his people.

1:69 For ²⁹⁷⁴  he has raised up ²⁹⁷⁵  a horn of salvation ²⁹⁷⁶  for us in the house of his servant David, ²⁹⁷⁷ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ²⁹⁷⁸ 

1:71 that we should be saved ²⁹⁷⁹  from our enemies, ²⁹⁸⁰ 

and from the hand of all who hate us.

1:72 He has done this ²⁹⁸¹  to show mercy ²⁹⁸²  to our ancestors, ²⁹⁸³ 

and to remember his holy covenant ²⁹⁸⁴  –

1:73 the oath ²⁹⁸⁵  that he swore to our ancestor ²⁹⁸⁶  Abraham.

This oath grants ²⁹⁸⁷ 

1:74 that we, being rescued from the hand of our ²⁹⁸⁸  enemies,

may serve him without fear, ²⁹⁸⁹ 

1:75 in holiness and righteousness ²⁹⁹⁰  before him for as long as we live. ²⁹⁹¹ 

1:76 And you, child, ²⁹⁹²  will be called the prophet ²⁹⁹³  of the Most High. ²⁹⁹⁴ 

For you will go before ²⁹⁹⁵  the Lord to prepare his ways, ²⁹⁹⁶ 

1:77 to give his people knowledge of salvation ²⁹⁹⁷  through the forgiveness ²⁹⁹⁸  of their sins.

1:78 Because of ²⁹⁹⁹  our God’s tender mercy ³⁰⁰⁰ 

the dawn ³⁰⁰¹  will break ³⁰⁰²  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ³⁰⁰³ 

to guide our feet into the way ³⁰⁰⁴  of peace.”

1:80 And the child kept growing ³⁰⁰⁵  and becoming strong ³⁰⁰⁶  in spirit, and he was in the wilderness ³⁰⁰⁷  until the day he was revealed ³⁰⁰⁸  to Israel.

Lukas 20:19-26

20:19 Then ³⁰⁰⁹  the experts in the law ³⁰¹⁰  and the chief priests wanted to arrest ³⁰¹¹  him that very hour, because they realized he had told this parable against them. But ³⁰¹²  they were afraid of the people.

Paying Taxes to Caesar

20:20 Then ³⁰¹³  they watched him carefully and sent spies who pretended to be sincere. ³⁰¹⁴  They wanted to take advantage of what he might say ³⁰¹⁵  so that they could deliver him up to the authority and jurisdiction ³⁰¹⁶  of the governor. 20:21 Thus ³⁰¹⁷  they asked him, “Teacher, we know that you speak and teach correctly, ³⁰¹⁸  and show no partiality, but teach the way of God in accordance with the truth. ³⁰¹⁹  20:22 Is it right ³⁰²⁰  for us to pay the tribute tax ³⁰²¹  to Caesar ³⁰²²  or not?” 20:23 But Jesus ³⁰²³  perceived their deceit ³⁰²⁴  and said to them, 20:24 “Show me a denarius. ³⁰²⁵  Whose image ³⁰²⁶  and inscription are on it?” ³⁰²⁷  They said, “Caesar’s.” 20:25 So ³⁰²⁸  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ³⁰²⁹  20:26 Thus ³⁰³⁰  they were unable in the presence of the people to trap ³⁰³¹  him with his own words. ³⁰³²  And stunned ³⁰³³  by his answer, they fell silent.

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

[1:53]  ² sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[1:4]  ³ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

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

[18:1]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁷ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁸ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:2]  ⁹ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ¹⁰ tn Or “town.”

[18:2]  ¹¹ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ¹² tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ¹³ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ¹⁴ tn Or “town.”

[18:3]  ¹⁵ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ¹⁶ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹⁷ tn Grk “after these things.”

[18:4]  ¹⁸ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ¹⁹ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ²⁰ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ²¹ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:7]  ²² tn Here δέ (de) has not been translated.

[18:7]  ²³ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ²⁴ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²⁵ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:8]  ²⁶ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ²⁷ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:9]  ²⁸ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ²⁹ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ³⁰ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ³¹ sn See the note on Pharisees in 5:17.

[18:10]  ³² sn See the note on tax collectors in 3:12.

[18:11]  ³³ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ³⁴ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ³⁵ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ³⁶ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ³⁷ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ³⁸ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ³⁹ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ⁴⁰ tn Or “I tithe.”

[18:13]  ⁴¹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁴² tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁴³ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ⁴⁴ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:14]  ⁴⁵ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ⁴⁶ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁴⁷ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:15]  ⁴⁸ tn Grk “they.”

[18:15]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ⁵⁶ sn On receive see John 1:12.

[18:17]  ⁵⁷ 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]  ⁵⁸ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:18]  ⁵⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ sn See Luke 14:33.

[18:22]  ⁷⁰ 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]  ⁷¹ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁷² 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]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[18:23]  ⁷⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ⁷⁵ tn Or “very distressed” (L&N 25.277).

[18:24]  ⁷⁶ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ⁸¹ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[18:27]  ⁸² sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[18:29]  ⁸⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁸⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁹² 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]  ⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ sn See Luke 22:63; 23:11, 36.

[18:32]  ⁹⁹ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34]  ¹⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ¹⁰⁴ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹⁰⁵ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ¹¹⁰ 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]  ¹¹¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:37]  ¹¹² tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:38]  ¹¹³ 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]  ¹¹⁴ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ sn That is, those who were at the front of the procession.

[18:39]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ¹²¹ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ¹²² tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ¹²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:41]  ¹²⁴ tn Grk “said.”

[18:41]  ¹²⁵ 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]  ¹²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ¹²⁷ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ¹²⁸ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[18:43]  ¹²⁹ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹³¹ 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]  ¹³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹³³ tn The word “too” has been supplied for stylistic reasons.

[6:20]  ¹³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹³⁵ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹³⁶ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹³⁷ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹³⁸ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:12]  ¹³⁹ 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]  ¹⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ¹⁴¹ 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]  ¹⁴² sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹⁴³ tn This is an objective genitive, so prayer “to God.”

[13:1]  ¹⁴⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁴⁵ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:2]  ¹⁴⁶ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ¹⁴⁷ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:3]  ¹⁴⁸ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ¹⁴⁹ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:4]  ¹⁵⁰ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ¹⁵¹ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ¹⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:5]  ¹⁵³ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ¹⁵⁴ tn Grk “similarly.”

[13:6]  ¹⁵⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ¹⁵⁶ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ¹⁵⁷ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7]  ¹⁵⁸ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ¹⁵⁹ tn Grk “Behold, for.”

[13:7]  ¹⁶⁰ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ¹⁶¹ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ¹⁶² tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ¹⁶³ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹⁶⁴ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:8]  ¹⁶⁵ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ¹⁶⁶ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:9]  ¹⁶⁷ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ¹⁶⁸ tn Grk “the coming [season].”

[13:9]  ¹⁶⁹ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ¹⁷⁰ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:10]  ¹⁷¹ sn See the note on synagogues in 4:15.

[13:11]  ¹⁷² tn Grk “and behold, a woman.” 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).

[13:11]  ¹⁷³ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹⁷⁴ tn Grk “years, and.” 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.

[13:11]  ¹⁷⁵ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:12]  ¹⁷⁶ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ¹⁷⁷ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ¹⁷⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ¹⁷⁹ tn Or “released.”

[13:12]  ¹⁸⁰ tn Or “sickness.”

[13:13]  ¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ¹⁸² sn The healing took place immediately.

[13:14]  ¹⁸³ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ¹⁸⁴ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ¹⁸⁵ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ¹⁸⁶ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ¹⁸⁷ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ¹⁸⁸ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ¹⁸⁹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁹⁰ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁹¹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁹² tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹⁹³ tn Or “bondage”; Grk “bond.”

[13:17]  ¹⁹⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ¹⁹⁵ tn Or “were put to shame.”

[13:17]  ¹⁹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ¹⁹⁷ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ¹⁹⁸ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[13:18]  ¹⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ²⁰⁰ tn Grk “said,” but what follows is a question.

[13:18]  ²⁰¹ 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.

[13:18]  ²⁰² sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ²⁰³ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:19]  ²⁰⁴ sn The mustard seed was noted for its tiny size.

[13:19]  ²⁰⁵ tn Grk “threw.”

[13:19]  ²⁰⁶ tn Grk “garden, and it.” 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.

[13:19]  ²⁰⁷ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ²⁰⁸ 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).

[13:19]  ²⁰⁹ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:20]  ²¹⁰ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ²¹¹ 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.

[13:21]  ²¹² tn Grk “hid in.”

[13:21]  ²¹³ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ²¹⁴ tn Grk “it was all leavened.”

[13:21]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[13:22]  ²¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ²¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ²¹⁷ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ²¹⁸ tn Or “cities.”

[13:22]  ²¹⁹ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ²²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:23]  ²²¹ tn Here δέ (de) has not been translated.

[13:23]  ²²² tn Grk “said to.”

[13:23]  ²²³ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ²²⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:24]  ²²⁵ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ²²⁶ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ²²⁷ tn Or “the master of the household.”

[13:25]  ²²⁸ tn Or “rises,” or “stands up.”

[13:25]  ²²⁹ tn Or “Sir.”

[13:25]  ²³⁰ tn Grk “Open to us.”

[13:25]  ²³¹ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ²³² sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:26]  ²³³ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ²³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²³⁵ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ²³⁶ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ²³⁷ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ²³⁸ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²³⁹ tn Grk “and Isaac and Jacob,” 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.

[13:28]  ²⁴⁰ 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.

[13:28]  ²⁴¹ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:29]  ²⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ²⁴³ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ²⁴⁴ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ²⁴⁵ 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.

[13:30]  ²⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ²⁴⁷ tn Grk “behold.”

[13:30]  ²⁴⁸ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[13:31]  ²⁴⁹ tn Grk “At that very hour.”

[13:31]  ²⁵⁰ sn See the note on Pharisees in 5:17.

[13:31]  ²⁵¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²⁵² tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ²⁵³ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ²⁵⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²⁵⁵ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²⁵⁶ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²⁵⁷ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²⁵⁸ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[13:33]  ²⁵⁹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²⁶⁰ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²⁶¹ tn Or “should perish away from.”

[13:33]  ²⁶² sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:34]  ²⁶³ sn The double use of the city’s name betrays intense emotion.

[13:34]  ²⁶⁴ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ²⁶⁵ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ²⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²⁶⁷ tn Grk “you were not willing.”

[13:35]  ²⁶⁸ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ²⁶⁹ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[15:8]  ²⁷⁰ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ²⁷¹ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ²⁷² tn Grk “one coin.”

[15:8]  ²⁷³ tn Grk “and sweep,” 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.

[15:9]  ²⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ²⁷⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ²⁷⁶ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ²⁷⁷ tn Grk “drachma.”

[15:10]  ²⁷⁸ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:16]  ²⁷⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ²⁸⁰ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ²⁸¹ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ²⁸² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:1]  ²⁸³ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ²⁸⁴ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ²⁸⁵ tn Or “events.”

[1:1]  ²⁸⁶ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:2]  ²⁸⁷ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ²⁸⁸ tn Or “delivered.”

[1:2]  ²⁸⁹ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ²⁹⁰ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:3]  ²⁹¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ²⁹² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ²⁹³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ²⁹⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[1:4]  ²⁹⁵ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ²⁹⁶ tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[1:5]  ²⁹⁷ tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:5]  ²⁹⁸ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ²⁹⁹ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ³⁰⁰ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ³⁰¹ tn Grk “and her name was Elizabeth.”

[1:5]  ³⁰² tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:6]  ³⁰³ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ³⁰⁴ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ³⁰⁵ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:7]  ³⁰⁶ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ³⁰⁷ tn Grk “were both advanced in days” (an idiom for old age).

[1:8]  ³⁰⁸ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:8]  ³⁰⁹ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ³¹⁰ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:9]  ³¹¹ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ³¹² tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ³¹³ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:10]  ³¹⁴ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ³¹⁵ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³¹⁶ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:11]  ³¹⁷ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ³¹⁸ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ³¹⁹ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:12]  ³²⁰ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ³²¹ tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[1:13]  ³²² tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ³²³ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³²⁴ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:14]  ³²⁵ tn Grk “This will be joy and gladness.”

[1:14]  ³²⁶ tn Or “because of.”

[1:14]  ³²⁷ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:15]  ³²⁸ tn Grk “before.”

[1:15]  ³²⁹ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³³⁰ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[1:16]  ³³¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ³³² sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ³³³ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:17]  ³³⁴ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ³³⁵ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:18]  ³³⁶ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ³³⁷ tn Grk “How will I know this?”

[1:18]  ³³⁸ tn Grk “is advanced in days” (an idiom for old age).

[1:19]  ³³⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ³⁴⁰ tn Grk “the one who is standing before God.”

[1:19]  ³⁴¹ tn Grk “to announce these things of good news to you.”

[1:20]  ³⁴² tn Grk “behold.”

[1:20]  ³⁴³ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³⁴⁴ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:21]  ³⁴⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ³⁴⁶ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ³⁴⁷ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ³⁴⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³⁴⁹ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³⁵⁰ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ³⁵¹ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ³⁵² tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ³⁵³ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[1:23]  ³⁵⁴ tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:24]  ³⁵⁵ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ³⁵⁶ tn Or “Elizabeth conceived.”

[1:24]  ³⁵⁷ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ³⁵⁸ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:25]  ³⁵⁹ tn Grk “Thus.”

[1:25]  ³⁶⁰ tn Grk “in the days.”

[1:25]  ³⁶¹ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ³⁶² sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ³⁶³ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:26]  ³⁶⁴ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ³⁶⁵ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ³⁶⁶ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ³⁶⁷ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:26]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:27]  ³⁶⁸ tn Or “promised in marriage.”

[1:27]  ³⁶⁹ tn Grk “Joseph, of the house of David.”

[1:27]  sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

[1:28]  ³⁷⁰ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ³⁷¹ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ³⁷² tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ³⁷³ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ³⁷⁴ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:29]  ³⁷⁵ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ³⁷⁶ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ³⁷⁷ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:30]  ³⁷⁸ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ³⁷⁹ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ³⁸⁰ tn Or “grace.”

[1:30]  sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

[1:31]  ³⁸¹ tn Grk “And behold.”

[1:31]  ³⁸² tn Grk “you will conceive in your womb.”

[1:31]  ³⁸³ tn Or “and bear.”

[1:31]  ³⁸⁴ tn Grk “you will call his name.”

[1:31]  ³⁸⁵ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:32]  ³⁸⁶ tn Grk “this one.”

[1:32]  ³⁸⁷ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³⁸⁸ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ³⁸⁹ tn Or “ancestor.”

[1:33]  ³⁹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ³⁹¹ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[1:34]  ³⁹² tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ³⁹³ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[1:35]  ³⁹⁴ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ³⁹⁵ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ³⁹⁶ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ³⁹⁷ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ³⁹⁸ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[1:36]  ³⁹⁹ tn Grk “behold.”

[1:36]  ⁴⁰⁰ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁴⁰¹ tn Or “has conceived.”

[1:36]  ⁴⁰² tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:37]  ⁴⁰³ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

[1:38]  ⁴⁰⁴ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ⁴⁰⁵ tn Grk “behold.”

[1:38]  ⁴⁰⁶ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁴⁰⁷ tn Grk “let this be to me.”

[1:38]  ⁴⁰⁸ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁴⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:39]  ⁴¹⁰ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ⁴¹¹ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[1:41]  ⁴¹² tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ⁴¹³ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ⁴¹⁴ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁴¹⁵ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:42]  ⁴¹⁶ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ⁴¹⁷ tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ⁴¹⁸ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ⁴¹⁹ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:43]  ⁴²⁰ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[1:44]  ⁴²¹ tn Grk “for behold.”

[1:44]  ⁴²² tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ⁴²³ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[1:45]  ⁴²⁴ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ⁴²⁵ tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ⁴²⁶ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ⁴²⁷ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[1:46]  ⁴²⁸ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ⁴²⁹ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:46]  ⁴³⁰ tn Or “lifts up the Lord in praise.”

[1:46]  ⁴³¹ sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

[1:47]  ⁴³² tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[1:48]  ⁴³³ tn See the note on the word “servant” in v. 38.

[1:48]  ⁴³⁴ tn Grk “for behold.”

[1:48]  ⁴³⁵ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁴³⁶ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:49]  ⁴³⁷ tn Traditionally, “the Mighty One.”

[1:50]  ⁴³⁸ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ⁴³⁹ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ⁴⁴⁰ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:51]  ⁴⁴¹ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ⁴⁴² tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:52]  ⁴⁴³ tn Or “rulers.”

[1:52]  ⁴⁴⁴ tn Or “those of humble position”

[1:52]  sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

[1:53]  ⁴⁴⁵ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ⁴⁴⁶ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[1:54]  ⁴⁴⁷ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ⁴⁴⁸ tn Or “his [God’s] loyal love.”

[1:55]  ⁴⁴⁹ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ⁴⁵⁰ tn Grk “fathers.”

[1:55]  ⁴⁵¹ tn Grk “his seed” (an idiom for offspring or descendants).

[1:56]  ⁴⁵² tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ⁴⁵³ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ⁴⁵⁴ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:57]  ⁴⁵⁵ tn Grk “the time was fulfilled.”

[1:57]  ⁴⁵⁶ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[1:58]  ⁴⁵⁷ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ⁴⁵⁸ tn Grk “had magnified his mercy with her.”

[1:58]  ⁴⁵⁹ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[1:59]  ⁴⁶⁰ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ⁴⁶¹ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ⁴⁶² tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[1:60]  ⁴⁶³ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ⁴⁶⁴ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ⁴⁶⁵ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ⁴⁶⁶ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[1:61]  ⁴⁶⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ⁴⁶⁸ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ⁴⁶⁹ tn Grk “There is no one from your relatives who is called by this name.”

[1:62]  ⁴⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ⁴⁷¹ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ⁴⁷² sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ⁴⁷³ tn Grk “what he might wish to call him.”

[1:63]  ⁴⁷⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ⁴⁷⁵ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ⁴⁷⁶ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ⁴⁷⁷ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[1:64]  ⁴⁷⁸ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ⁴⁷⁹ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ⁴⁸⁰ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ⁴⁸¹ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[1:65]  ⁴⁸² tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[1:66]  ⁴⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ⁴⁸⁴ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ⁴⁸⁵ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁴⁸⁶ tn Or “what manner of child will this one be?”

[1:66]  ⁴⁸⁷ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[1:67]  ⁴⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ⁴⁸⁹ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:67]  sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

[1:68]  ⁴⁹⁰ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ⁴⁹¹ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ⁴⁹² tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[1:69]  ⁴⁹³ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁴⁹⁴ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁴⁹⁵ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ⁴⁹⁶ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ⁴⁹⁷ tn Grk “from the ages,” “from eternity.”

[1:71]  ⁴⁹⁸ tn Grk “from long ago, salvation.”

[1:71]  ⁴⁹⁹ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ⁵⁰⁰ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁵⁰¹ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁵⁰² tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁵⁰³ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ⁵⁰⁴ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁵⁰⁵ tn Or “forefather”; Grk “father.”

[1:73]  ⁵⁰⁶ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ⁵⁰⁷ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ⁵⁰⁸ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ⁵⁰⁹ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ⁵¹⁰ tn Grk “all our days.”

[1:76]  ⁵¹¹ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ⁵¹² tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ⁵¹³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ⁵¹⁴ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ⁵¹⁵ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[1:77]  ⁵¹⁶ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ⁵¹⁷ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[1:78]  ⁵¹⁸ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁵¹⁹ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁵²⁰ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁵²¹ tn Grk “shall visit us.”

[1:79]  ⁵²² sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁵²³ tn Or “the path.”

[1:80]  ⁵²⁴ tn This verb is imperfect.

[1:80]  ⁵²⁵ tn This verb is also imperfect.

[1:80]  ⁵²⁶ tn Or “desert.”

[1:80]  ⁵²⁷ tn Grk “until the day of his revealing.”

[2:1]  ⁵²⁸ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[2:1]  ⁵²⁹ sn This decree was a formal decree from the Roman Senate.

[2:1]  ⁵³⁰ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ⁵³¹ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ⁵³² tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ⁵³³ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:2]  ⁵³⁴ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[2:3]  ⁵³⁵ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ⁵³⁶ tn Or “hometown” (so CEV).

[2:4]  ⁵³⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ⁵³⁸ sn On Nazareth see Luke 1:26.

[2:4]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:4]  ⁵³⁹ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ⁵⁴⁰ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ⁵⁴¹ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ⁵⁴² tn Or “family,” “lineage.”

[2:5]  ⁵⁴³ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

[2:5]  ⁵⁴⁴ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[2:6]  ⁵⁴⁵ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:6]  ⁵⁴⁶ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[2:7]  ⁵⁴⁷ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ⁵⁴⁸ tn Or “a feeding trough.”

[2:7]  ⁵⁴⁹ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:7]  sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.

[2:8]  ⁵⁵⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ⁵⁵¹ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ⁵⁵² tn Grk “in that region.”

[2:8]  ⁵⁵³ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:9]  ⁵⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ⁵⁵⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ⁵⁵⁶ tn Or “stood in front of.”

[2:9]  ⁵⁵⁷ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:9]  sn Terrified. See similar responses in Luke 1:12, 29.

[2:10]  ⁵⁵⁸ tn Grk “behold.”

[2:10]  ⁵⁵⁹ tn Grk “I evangelize to you great joy.”

[2:11]  ⁵⁶⁰ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁵⁶¹ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁵⁶² tn This is another indication of a royal, messianic connection.

[2:11]  ⁵⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[2:12]  ⁵⁶⁴ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ⁵⁶⁵ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ⁵⁶⁶ tn Or “a feeding trough,” see Luke 2:7.

[2:13]  ⁵⁶⁷ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ⁵⁶⁸ tn Grk “a multitude of the armies of heaven.”

[2:14]  ⁵⁶⁹ sn Glory here refers to giving honor to God.

[2:14]  ⁵⁷⁰ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁵⁷¹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[2:15]  ⁵⁷² tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:15]  ⁵⁷³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ⁵⁷⁴ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[2:16]  ⁵⁷⁵ tn Or “a feeding trough.”

[2:17]  ⁵⁷⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ⁵⁷⁷ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ⁵⁷⁸ tn Grk “the word which had been spoken to them.”

[2:18]  ⁵⁷⁹ tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

[2:19]  ⁵⁸⁰ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[2:20]  ⁵⁸¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁵⁸² sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁵⁸³ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[2:21]  ⁵⁸⁴ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ⁵⁸⁵ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:22]  ⁵⁸⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁵⁸⁷ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

[2:22]  sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

[2:22]  ⁵⁸⁸ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁵⁸⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁵⁹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁵⁹¹ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ⁵⁹² sn An allusion to Exod 13:2, 12, 15.

[2:24]  ⁵⁹³ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ⁵⁹⁴ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:25]  ⁵⁹⁵ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ⁵⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁵⁹⁷ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁵⁹⁸ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁵⁹⁹ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:26]  ⁶⁰⁰ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁶⁰¹ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ⁶⁰² tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁶⁰³ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁶⁰⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[2:27]  ⁶⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁶⁰⁶ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁶⁰⁷ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁶⁰⁸ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ⁶⁰⁹ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:28]  ⁶¹⁰ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ⁶¹¹ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:29]  ⁶¹² sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁶¹³ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁶¹⁴ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ⁶¹⁵ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ⁶¹⁶ tn Grk “now release your servant.”

[2:30]  ⁶¹⁷ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ⁶¹⁸ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ⁶¹⁹ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁶²⁰ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[2:33]  ⁶²¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ⁶²² tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ⁶²³ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ⁶²⁴ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[2:34]  ⁶²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁶²⁶ tn Grk “behold.”

[2:34]  ⁶²⁷ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁶²⁸ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁶²⁹ tn Grk “and for a sign of contradiction.”

[2:35]  ⁶³⁰ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ⁶³¹ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ⁶³² sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ⁶³³ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[2:36]  ⁶³⁴ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[2:37]  ⁶³⁵ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ⁶³⁶ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:38]  ⁶³⁷ tn Grk “at that very hour.”

[2:38]  ⁶³⁸ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁶³⁹ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁶⁴⁰ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁶⁴¹ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:39]  ⁶⁴² tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ⁶⁴³ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ⁶⁴⁴ tn Or “completed.”

[2:39]  ⁶⁴⁵ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ⁶⁴⁶ tn Or “city.”

[2:39]  ⁶⁴⁷ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:40]  ⁶⁴⁸ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ⁶⁴⁹ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ⁶⁵⁰ tn Or “grace.”

[2:40]  ⁶⁵¹ sn On the phrase the favor of God see Luke 1:66.

[2:41]  ⁶⁵² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ⁶⁵³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ⁶⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ⁶⁵⁵ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ⁶⁵⁶ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

[2:42]  ⁶⁵⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ⁶⁵⁸ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

[2:42]  ⁶⁵⁹ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

[2:43]  ⁶⁶⁰ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ⁶⁶¹ tn Grk “when the days ended.”

[2:43]  ⁶⁶² tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁶⁶³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ⁶⁶⁴ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[2:44]  ⁶⁶⁵ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ⁶⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ⁶⁶⁷ tn Or “and friends.” See L&N 28.30 and 34.17.

[2:45]  ⁶⁶⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:45]  ⁶⁶⁹ sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

[2:46]  ⁶⁷⁰ tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ⁶⁷¹ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ⁶⁷² tn Grk “the temple.”

[2:46]  ⁶⁷³ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[2:47]  ⁶⁷⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ⁶⁷⁵ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

[2:48]  ⁶⁷⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁶⁷⁷ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁶⁷⁸ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁶⁷⁹ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁶⁸⁰ tn Or “Child, why did you do this to us?”

[2:48]  ⁶⁸¹ tn Or “your father and I have been terribly worried looking for you.”

[2:49]  ⁶⁸² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ⁶⁸³ tn Grk “he said to them.”

[2:49]  ⁶⁸⁴ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁶⁸⁵ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[2:50]  ⁶⁸⁶ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

[2:50]  ⁶⁸⁷ tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

[2:50]  ⁶⁸⁸ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

[2:50]  ⁶⁸⁹ tn Or “the matter.”

[2:50]  ⁶⁹⁰ tn Grk “which he spoke.”

[2:51]  ⁶⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁶⁹² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁶⁹³ tn Or “was submitting.”

[2:51]  ⁶⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁶⁹⁵ tn Or “all these words.”

[2:51]  ⁶⁹⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[2:52]  ⁶⁹⁷ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[3:1]  ⁶⁹⁸ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.

[3:1]  ⁶⁹⁹ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ⁷⁰⁰ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ⁷⁰¹ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ⁷⁰² sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ⁷⁰³ sn Nothing else is known about Lysanias tetrarch of Abilene.

[3:2]  ⁷⁰⁴ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ⁷⁰⁵ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ⁷⁰⁶ tn Or “desert.”

[3:3]  ⁷⁰⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ⁷⁰⁸ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ⁷⁰⁹ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[3:4]  ⁷¹⁰ tn Or “A voice.”

[3:4]  ⁷¹¹ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁷¹² tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[3:5]  ⁷¹³ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[3:6]  ⁷¹⁴ tn Grk “all flesh.”

[3:6]  ⁷¹⁵ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[3:7]  ⁷¹⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ⁷¹⁷ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ⁷¹⁸ tn Or “snakes.”

[3:7]  ⁷¹⁹ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[3:8]  ⁷²⁰ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ⁷²¹ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ⁷²² tn In other words, “do not even begin to think this.”

[3:8]  ⁷²³ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ⁷²⁴ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[3:9]  ⁷²⁵ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ⁷²⁶ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[3:10]  ⁷²⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ⁷²⁸ tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

[3:11]  ⁷²⁹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ⁷³⁰ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ⁷³¹ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[3:12]  ⁷³² sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:13]  ⁷³³ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ⁷³⁴ tn Or “than you are ordered to.”

[3:14]  ⁷³⁵ tn Grk “And soldiers.”

[3:14]  ⁷³⁶ tn Grk “And what should we ourselves do?”

[3:14]  ⁷³⁷ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁷³⁸ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[3:15]  ⁷³⁹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ⁷⁴⁰ tn Grk “pondered in their hearts.”

[3:15]  ⁷⁴¹ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁷⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[3:16]  ⁷⁴³ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ⁷⁴⁴ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ⁷⁴⁵ tn Grk “of whom I am not worthy.”

[3:16]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

[3:16]  ⁷⁴⁶ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ⁷⁴⁷ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[3:17]  ⁷⁴⁸ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁷⁴⁹ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁷⁵⁰ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:18]  ⁷⁵¹ tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

[3:18]  ⁷⁵² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:19]  ⁷⁵³ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁷⁵⁴ sn See the note on tetrarch in 3:1.

[3:19]  ⁷⁵⁵ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ⁷⁵⁶ tn Or “immoralities.”

[3:21]  ⁷⁵⁷ tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[3:21]  ⁷⁵⁸ tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ⁷⁵⁹ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[3:22]  ⁷⁶⁰ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ⁷⁶¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ⁷⁶² tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[3:23]  ⁷⁶³ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ⁷⁶⁴ tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[3:23]  ⁷⁶⁵ tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

[3:23]  ⁷⁶⁶ sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

[3:23]  ⁷⁶⁷ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

[3:23]  tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.

[3:27]  ⁷⁶⁸ sn On Zerubbabel see Ezra 2:2.

[3:27]  ⁷⁶⁹ sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).

[3:27]  ⁷⁷⁰ sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.

[3:31]  ⁷⁷¹ sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.

[3:31]  ⁷⁷² sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.

[3:32]  ⁷⁷³ tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [Ë^1,13] 33 Ï latt sy^p,h bo) have Σαλμών (Salmwn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).

[3:33]  ⁷⁷⁴ tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (Ì^4vid א* 1241 pc sa); and Amminadab, Admin, Arni (א² L X [Γ] ˹³ pc). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.

[3:34]  ⁷⁷⁵ sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.

[3:36]  ⁷⁷⁶ tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, Ì^75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ˹ 33 (Καϊνάμ), A Θ Ψ 0102 ˹³ Ï (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.

[3:37]  ⁷⁷⁷ sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).

[3:37]  ⁷⁷⁸ sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).

[3:38]  ⁷⁷⁹ sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.

[4:1]  ⁷⁸⁰ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ⁷⁸¹ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ⁷⁸² sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ⁷⁸³ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ⁷⁸⁴ tn Or “desert.”

[4:2]  ⁷⁸⁵ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁷⁸⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁷⁸⁷ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁷⁸⁸ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[4:3]  ⁷⁸⁹ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ⁷⁹⁰ tn Grk “say to this stone that it should become bread.”

[4:4]  ⁷⁹¹ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁷⁹² tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:4]  sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

[4:5]  ⁷⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ⁷⁹⁴ tn Grk “he.”

[4:5]  ⁷⁹⁵ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁷⁹⁶ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  ⁷⁹⁷ tn Grk “And the devil.”

[4:6]  ⁷⁹⁸ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁷⁹⁹ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁸⁰⁰ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁸⁰¹ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:7]  ⁸⁰² tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ⁸⁰³ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:7]  ⁸⁰⁴ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[4:8]  ⁸⁰⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁸⁰⁶ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁸⁰⁷ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁸⁰⁸ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ⁸⁰⁹ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[4:9]  ⁸¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁸¹¹ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁸¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁸¹³ tn Grk “and stood him.”

[4:9]  ⁸¹⁴ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁸¹⁵ tn This is another first class condition, as in v. 3.

[4:10]  ⁸¹⁶ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:11]  ⁸¹⁷ sn A quotation from Ps 91:12.

[4:12]  ⁸¹⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ⁸¹⁹ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ⁸²⁰ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[4:13]  ⁸²¹ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁸²² tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁸²³ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[4:14]  ⁸²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁸²⁵ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ⁸²⁶ tn Grk “went out.”

[4:14]  ⁸²⁷ tn Grk “all the surrounding region.”

[4:15]  ⁸²⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁸²⁹ tn The imperfect verb has been translated ingressively.

[4:15]  ⁸³⁰ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ⁸³¹ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:16]  ⁸³² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁸³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁸³⁴ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ⁸³⁵ sn See the note on synagogues in 4:15.

[4:16]  ⁸³⁶ tn Grk “according to his custom.”

[4:16]  ⁸³⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ⁸³⁸ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:17]  ⁸³⁹ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁸⁴⁰ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:18]  ⁸⁴¹ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁸⁴² tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁸⁴³ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁸⁴⁴ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁸⁴⁵ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁸⁴⁶ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁸⁴⁷ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁸⁴⁸ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:19]  ⁸⁴⁹ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ⁸⁵⁰ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[4:20]  ⁸⁵¹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁸⁵² tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁸⁵³ tn Or “gazing at,” “staring at.”

[4:21]  ⁸⁵⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁸⁵⁵ sn See the note on today in 2:11.

[4:21]  ⁸⁵⁶ tn Grk “in your hearing.”

[4:22]  ⁸⁵⁷ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁸⁵⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁸⁵⁹ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:23]  ⁸⁶⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁸⁶¹ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁸⁶² sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:24]  ⁸⁶³ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁸⁶⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁸⁶⁵ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:25]  ⁸⁶⁶ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ⁸⁶⁷ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ⁸⁶⁸ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:26]  ⁸⁶⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ⁸⁷⁰ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[4:27]  ⁸⁷¹ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁸⁷² tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁸⁷³ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[4:28]  ⁸⁷⁴ tn The words “the people” are not in the Greek text but have been supplied.

[4:29]  ⁸⁷⁵ tn Grk “cast.”

[4:29]  ⁸⁷⁶ tn Or “city.”

[4:29]  ⁸⁷⁷ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ⁸⁷⁸ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[4:30]  ⁸⁷⁹ tn Grk “their midst.”

[4:30]  ⁸⁸⁰ tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[4:31]  ⁸⁸¹ 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]  ⁸⁸² 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]  ⁸⁸³ tn Or “city.”

[4:31]  ⁸⁸⁴ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[4:32]  ⁸⁸⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ⁸⁸⁶ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ⁸⁸⁷ tn Grk “because his word was.”

[4:32]  ⁸⁸⁸ 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]  ⁸⁸⁹ 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]  ⁸⁹⁰ sn See the note on synagogues in 4:15.

[4:33]  ⁸⁹¹ 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]  ⁸⁹² 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]  ⁸⁹³ 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]  ⁸⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ⁸⁹⁵ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ⁸⁹⁶ 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]  ⁸⁹⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁸⁹⁸ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:36]  ⁸⁹⁹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁹⁰⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁹⁰¹ 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]  ⁹⁰² 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]  ⁹⁰³ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ⁹⁰⁴ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ⁹⁰⁵ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[4:38]  ⁹⁰⁶ 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]  ⁹⁰⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁹⁰⁸ 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]  ⁹⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁹¹⁰ 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]  ⁹¹¹ 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]  ⁹¹² tn The imperfect verb has been translated ingressively.

[4:40]  ⁹¹³ 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]  ⁹¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁹¹⁵ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ⁹¹⁶ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁹¹⁷ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁹¹⁸ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁹¹⁹ 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]  ⁹²⁰ 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]  ⁹²¹ 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]  ⁹²² tn Grk “When it became day.”

[4:42]  ⁹²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁹²⁴ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[4:43]  ⁹²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁹²⁶ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁹²⁷ 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]  ⁹²⁸ tn Or “cities.”

[4:43]  ⁹²⁹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁹³⁰ tn Grk “because for this purpose I was sent.”

[4:44]  ⁹³¹ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ⁹³² tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[5:1]  ⁹³³ 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]  ⁹³⁴ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁹³⁵ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:2]  ⁹³⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  ⁹³⁷ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁹³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁹³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁹⁴⁰ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:4]  ⁹⁴¹ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ⁹⁴² tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁹⁴³ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁹⁴⁴ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁹⁴⁵ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁹⁴⁶ tn Or “let down.”

[5:6]  ⁹⁴⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁹⁴⁸ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:7]  ⁹⁴⁹ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ⁹⁵⁰ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ⁹⁵¹ tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:8]  ⁹⁵² 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]  ⁹⁵³ 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]  ⁹⁵⁴ 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]  ⁹⁵⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ⁹⁵⁶ sn In the Greek text, this term is in an emphatic position.

[5:10]  ⁹⁵⁷ tn Or “business associates.”

[5:10]  ⁹⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁹⁵⁹ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁹⁶⁰ 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]  ⁹⁶¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁹⁶² 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]  ⁹⁶³ 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]  ⁹⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁹⁶⁵ tn Or “cities.”

[5:12]  ⁹⁶⁶ 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]  ⁹⁶⁷ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁹⁶⁸ 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]  ⁹⁶⁹ 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]  ⁹⁷⁰ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ⁹⁷¹ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ⁹⁷² 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]  ⁹⁷³ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁹⁷⁴ 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]  ⁹⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁹⁷⁶ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁹⁷⁷ 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]  ⁹⁷⁸ 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]  ⁹⁷⁹ 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]  ⁹⁸⁰ 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]  ⁹⁸¹ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁹⁸² 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]  ⁹⁸³ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁹⁸⁴ 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]  ⁹⁸⁵ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ⁹⁸⁶ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ⁹⁸⁷ tn Or “desert.”

[5:17]  ⁹⁸⁸ 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]  ⁹⁸⁹ 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]  ⁹⁹⁰ 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]  ⁹⁹¹ 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]  ⁹⁹² tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[5:18]  ⁹⁹³ 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]  ⁹⁹⁴ 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]  ⁹⁹⁵ 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]  ⁹⁹⁶ 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]  ⁹⁹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁹⁹⁸ 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]  ⁹⁹⁹ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹⁰⁰⁰ 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]  ¹⁰⁰¹ 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]  ¹⁰⁰² 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]  ¹⁰⁰³ tn Grk “in the midst.”

[5:19]  ¹⁰⁰⁴ 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]  ¹⁰⁰⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ¹⁰⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ¹⁰⁰⁷ 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]  ¹⁰⁰⁸ 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]  ¹⁰⁰⁹ 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]  ¹⁰¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ¹⁰¹¹ 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]  ¹⁰¹² tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹⁰¹³ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁰¹⁴ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹⁰¹⁵ 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]  ¹⁰¹⁶ 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]  ¹⁰¹⁷ 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]  ¹⁰¹⁸ 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]  ¹⁰¹⁹ 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]  ¹⁰²⁰ 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]  ¹⁰²¹ 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]  ¹⁰²² 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]  ¹⁰²³ 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]  ¹⁰²⁴ 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]  ¹⁰²⁵ tn Grk “to your house.”

[5:25]  ¹⁰²⁶ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ¹⁰²⁷ 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]  ¹⁰²⁸ 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]  ¹⁰²⁹ 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]  ¹⁰³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ¹⁰³¹ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ¹⁰³² 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]  ¹⁰³³ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ¹⁰³⁴ 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]  ¹⁰³⁵ 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]  ¹⁰³⁶ sn See the note on today in 2:11.

[5:27]  ¹⁰³⁷ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ¹⁰³⁸ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ¹⁰³⁹ sn See the note on tax collectors in 3:12.

[5:27]  ¹⁰⁴⁰ 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]  ¹⁰⁴¹ 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]  ¹⁰⁴² sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:28]  ¹⁰⁴³ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ¹⁰⁴⁴ 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]  ¹⁰⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ¹⁰⁴⁶ 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]  ¹⁰⁴⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ¹⁰⁴⁸ 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]  ¹⁰⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁰⁵⁰ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁰⁵¹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹⁰⁵² 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]  ¹⁰⁵³ 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]  ¹⁰⁵⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ¹⁰⁵⁵ 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]  ¹⁰⁵⁶ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ¹⁰⁵⁷ 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]  ¹⁰⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹⁰⁵⁹ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  sn John refers to John the Baptist.

[5:33]  ¹⁰⁶⁰ 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]  ¹⁰⁶¹ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ¹⁰⁶² sn See the note on Pharisees in 5:17.

[5:33]  ¹⁰⁶³ 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]  ¹⁰⁶⁴ 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]  ¹⁰⁶⁵ 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]  ¹⁰⁶⁶ 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]  ¹⁰⁶⁷ 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]  ¹⁰⁶⁸ 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]  ¹⁰⁶⁹ tn Grk “then in those days.”

[5:36]  ¹⁰⁷⁰ 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]  ¹⁰⁷¹ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ¹⁰⁷² tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ¹⁰⁷³ 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]  ¹⁰⁷⁴ 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]  ¹⁰⁷⁵ tc Most mss (A C [D] Θ Ψ Ë¹³ Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì^4,75vid א B L W ˹ 33 579 700 1241 2542 co), however, lack the words.

[5:38]  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]  ¹⁰⁷⁶ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ¹⁰⁷⁷ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ¹⁰⁷⁸ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[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]  ¹⁰⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ¹⁰⁸⁰ 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]  ¹⁰⁸¹ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ¹⁰⁸² 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]  ¹⁰⁸³ 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]  ¹⁰⁸⁴ sn See the note on Pharisees in 5:17.

[6:2]  ¹⁰⁸⁵ 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]  ¹⁰⁸⁶ 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]  ¹⁰⁸⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ¹⁰⁸⁸ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:4]  ¹⁰⁸⁹ tn Grk “and took.”

[6:4]  ¹⁰⁹⁰ 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]  ¹⁰⁹¹ 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]  ¹⁰⁹² tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹⁰⁹³ 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]  ¹⁰⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ¹⁰⁹⁵ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:5]  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]  ¹⁰⁹⁶ 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]  ¹⁰⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁰⁹⁸ sn See the note on synagogues in 4:15.

[6:6]  ¹⁰⁹⁹ 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]  ¹¹⁰⁰ 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]  ¹¹⁰¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹¹⁰² sn See the note on Pharisees in 5:17.

[6:7]  ¹¹⁰³ 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]  ¹¹⁰⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹¹⁰⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹¹⁰⁶ 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]  ¹¹⁰⁷ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹¹⁰⁸ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹¹⁰⁹ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹¹¹⁰ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹¹¹¹ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ¹¹¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹¹¹³ 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]  ¹¹¹⁴ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹¹¹⁵ 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]  ¹¹¹⁶ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹¹¹⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹¹¹⁸ 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]  ¹¹¹⁹ 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]  ¹¹²⁰ 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]  ¹¹²¹ 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]  ¹¹²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ¹¹²³ 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]  ¹¹²⁴ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹¹²⁵ tn This is an objective genitive, so prayer “to God.”

[6:13]  ¹¹²⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹¹²⁷ 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]  ¹¹²⁸ 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]  ¹¹²⁹ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[6:15]  ¹¹³⁰ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ¹¹³¹ 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]  ¹¹³² 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]  ¹¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ¹¹³⁴ 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]  ¹¹³⁵ tn Grk “large crowd.”

[6:17]  ¹¹³⁶ 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]  ¹¹³⁷ tn Grk “and.”

[6:17]  ¹¹³⁸ 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]  ¹¹³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ¹¹⁴⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ¹¹⁴¹ 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]  ¹¹⁴² 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]  ¹¹⁴³ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ¹¹⁴⁴ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ¹¹⁴⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ¹¹⁴⁶ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[6:20]  ¹¹⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹¹⁴⁸ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹¹⁴⁹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹¹⁵⁰ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹¹⁵¹ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:21]  ¹¹⁵² sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ¹¹⁵³ sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ¹¹⁵⁴ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ¹¹⁵⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹¹⁵⁶ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[6:23]  ¹¹⁵⁷ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹¹⁵⁸ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹¹⁵⁹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:24]  ¹¹⁶⁰ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ¹¹⁶¹ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ¹¹⁶² tn Grk “your consolation.”

[6:25]  ¹¹⁶³ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ¹¹⁶⁴ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ¹¹⁶⁵ sn That is, laugh with happiness and joy.

[6:26]  ¹¹⁶⁶ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ¹¹⁶⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹¹⁶⁸ tn Or “forefathers”; Grk “fathers.”

[6:27]  ¹¹⁶⁹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[6:28]  ¹¹⁷⁰ tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[6:29]  ¹¹⁷¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ¹¹⁷² sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ¹¹⁷³ tn Or “cloak.”

[6:29]  ¹¹⁷⁴ tn See the note on the word “tunics” in 3:11.

[6:29]  ¹¹⁷⁵ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[6:30]  ¹¹⁷⁶ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ¹¹⁷⁷ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ¹¹⁷⁸ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:31]  ¹¹⁷⁹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ¹¹⁸⁰ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[6:32]  ¹¹⁸¹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ¹¹⁸² sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ¹¹⁸³ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ¹¹⁸⁴ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹¹⁸⁵ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ¹¹⁸⁶ sn See the note on the word sinners in v. 32.

[6:34]  ¹¹⁸⁷ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ¹¹⁸⁸ sn See the note on the word sinners in v. 32.

[6:34]  ¹¹⁸⁹ tn Grk “to receive as much again.”

[6:35]  ¹¹⁹⁰ tn Or “in return.”

[6:35]  ¹¹⁹¹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ¹¹⁹² sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹¹⁹³ sn That is, “sons of God.”

[6:35]  ¹¹⁹⁴ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ¹¹⁹⁵ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:37]  ¹¹⁹⁶ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ¹¹⁹⁷ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ¹¹⁹⁸ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ¹¹⁹⁹ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  ¹²⁰⁰ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ¹²⁰¹ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ¹²⁰² tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:39]  ¹²⁰³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ¹²⁰⁴ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[6:40]  ¹²⁰⁵ tn Or “student.”

[6:40]  ¹²⁰⁶ tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

[6:41]  ¹²⁰⁷ tn Here δέ (de) has not been translated.

[6:41]  ¹²⁰⁸ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ¹²⁰⁹ tn Or “do not notice.”

[6:41]  ¹²¹⁰ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[6:43]  ¹²¹¹ tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  ¹²¹² tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ¹²¹³ tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì⁷⁵ א B L W Ξ Ë^1,13 579 892 1241 2542).

[6:44]  ¹²¹⁴ sn The principle of the passage is that one produces what one is.

[6:44]  ¹²¹⁵ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ¹²¹⁶ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ¹²¹⁷ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:44]  sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

[6:45]  ¹²¹⁸ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ¹²¹⁹ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ¹²²⁰ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ¹²²¹ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ¹²²² tn Grk “for out of the abundance of the heart his mouth speaks.”

[6:46]  ¹²²³ tn Here δέ (de) has not been translated.

[6:46]  ¹²²⁴ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ¹²²⁵ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[6:47]  ¹²²⁶ tn Grk “and does them.”

[6:48]  ¹²²⁷ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ¹²²⁸ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ¹²²⁹ tn Here δέ (de) has not been translated.

[6:48]  ¹²³⁰ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ¹²³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ¹²³² tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[6:49]  ¹²³³ tn Grk “does not do [them].”

[6:49]  ¹²³⁴ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ¹²³⁵ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ¹²³⁶ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[7:1]  ¹²³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ¹²³⁸ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ¹²³⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[7:2]  ¹²⁴⁰ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ¹²⁴¹ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ¹²⁴² tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ¹²⁴³ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:3]  ¹²⁴⁴ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹²⁴⁵ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹²⁴⁶ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹²⁴⁷ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ¹²⁴⁸ tn Here δέ (de) has not been translated.

[7:4]  ¹²⁴⁹ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹²⁵⁰ tn Or “implored.”

[7:4]  ¹²⁵¹ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹²⁵² tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:5]  ¹²⁵³ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹²⁵⁴ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹²⁵⁵ sn See the note on synagogues in 4:15.

[7:6]  ¹²⁵⁶ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹²⁵⁷ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹²⁵⁸ sn See the note on the word centurion in 7:2.

[7:6]  ¹²⁵⁹ tn Or “do not be bothered.”

[7:6]  ¹²⁶⁰ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ¹²⁶¹ tn Or “roof; therefore.”

[7:7]  ¹²⁶² tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ¹²⁶³ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[7:8]  ¹²⁶⁴ tn Grk “having soldiers under me.”

[7:8]  ¹²⁶⁵ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ¹²⁶⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:9]  ¹²⁶⁷ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ¹²⁶⁸ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:10]  ¹²⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ¹²⁷⁰ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[7:11]  ¹²⁷¹ tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[7:11]  ¹²⁷² tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ¹²⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹²⁷⁴ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:12]  ¹²⁷⁵ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ¹²⁷⁶ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹²⁷⁷ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ¹²⁷⁸ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ¹²⁷⁹ tn Or “city.”

[7:13]  ¹²⁸⁰ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ¹²⁸¹ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ¹²⁸² tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:14]  ¹²⁸³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ¹²⁸⁴ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ¹²⁸⁵ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ¹²⁸⁶ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ¹²⁸⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ¹²⁸⁸ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ¹²⁸⁹ tn Or “the deceased.”

[7:15]  ¹²⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ¹²⁹¹ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:16]  ¹²⁹² tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ¹²⁹³ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹²⁹⁴ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹²⁹⁵ tn Grk “arisen.”

[7:16]  ¹²⁹⁶ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:17]  ¹²⁹⁷ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ¹²⁹⁸ sn See Luke 4:14 for a similar report.

[7:17]  ¹²⁹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ¹³⁰⁰ tn Grk “went out.”

[7:17]  ¹³⁰¹ tn Grk “through the whole of.”

[7:18]  ¹³⁰² tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ¹³⁰³ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ¹³⁰⁴ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[7:19]  ¹³⁰⁵ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹³⁰⁶ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹³⁰⁷ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ¹³⁰⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹³⁰⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹³¹⁰ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹³¹¹ tn This question is repeated word for word from v. 19.

[7:21]  ¹³¹² tn Grk “In that hour.”

[7:21]  ¹³¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹³¹⁴ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ¹³¹⁵ tn Or “and bestowed (sight) on.”

[7:22]  ¹³¹⁶ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ¹³¹⁷ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ¹³¹⁸ sn The same verb has been translated “inform” in 7:18.

[7:22]  ¹³¹⁹ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ¹³²⁰ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:23]  ¹³²¹ tn Grk “whoever.”

[7:24]  ¹³²² tn Here δέ (de) has not been translated.

[7:24]  ¹³²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹³²⁴ tn Or “desert.”

[7:24]  ¹³²⁵ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ¹³²⁶ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ¹³²⁷ tn Or “soft”; see L&N 79.100.

[7:25]  ¹³²⁸ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ¹³²⁹ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ¹³³⁰ tn Or “palaces.”

[7:26]  ¹³³¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:27]  ¹³³² tn Grk “before your face” (an idiom).

[7:27]  ¹³³³ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[7:28]  ¹³³⁴ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ¹³³⁵ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹³³⁶ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ¹³³⁷ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:29]  ¹³³⁸ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹³³⁹ sn See the note on tax collectors in 3:12.

[7:29]  ¹³⁴⁰ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ¹³⁴¹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ¹³⁴² sn See the note on Pharisees in 5:17.

[7:30]  ¹³⁴³ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ¹³⁴⁴ tn Or “plan.”

[7:30]  ¹³⁴⁵ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ¹³⁴⁶ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ¹³⁴⁷ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ¹³⁴⁸ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[7:32]  ¹³⁴⁹ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ¹³⁵⁰ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ¹³⁵¹ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:33]  ¹³⁵² tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ¹³⁵³ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ¹³⁵⁴ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:34]  ¹³⁵⁵ tn Grk “Behold a man.”

[7:34]  ¹³⁵⁶ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:35]  ¹³⁵⁷ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ¹³⁵⁸ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[7:36]  ¹³⁵⁹ sn See the note on Pharisees in 5:17.

[7:36]  ¹³⁶⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹³⁶¹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹³⁶² tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[7:37]  ¹³⁶³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ¹³⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹³⁶⁵ tn Grk “was reclining at table.”

[7:37]  ¹³⁶⁶ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ¹³⁶⁷ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[7:38]  ¹³⁶⁸ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ¹³⁶⁹ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ¹³⁷⁰ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ¹³⁷¹ tn Grk “with the hair of her head.”

[7:38]  ¹³⁷² tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:38]  ¹³⁷³ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ¹³⁷⁴ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[7:39]  ¹³⁷⁵ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹³⁷⁶ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹³⁷⁷ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[7:40]  ¹³⁷⁸ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ¹³⁷⁹ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

[7:40]  ¹³⁸⁰ tn Grk “he said.”

[7:41]  ¹³⁸¹ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ¹³⁸² tn The word “him” is not in the Greek text, but is implied.

[7:41]  ¹³⁸³ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[7:42]  ¹³⁸⁴ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[7:43]  ¹³⁸⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ¹³⁸⁶ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ¹³⁸⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:44]  ¹³⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ¹³⁸⁹ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[7:45]  ¹³⁹⁰ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ¹³⁹¹ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[7:47]  ¹³⁹² tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[7:48]  ¹³⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ¹³⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ¹³⁹⁵ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ¹³⁹⁶ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ¹³⁹⁷ tn Grk “were reclining at table.”

[7:50]  ¹³⁹⁸ tn Here δέ (de) has not been translated.

[7:50]  ¹³⁹⁹ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ¹⁴⁰⁰ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:1]  ¹⁴⁰¹ tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[8:1]  ¹⁴⁰² tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ¹⁴⁰³ tn Or “cities.”

[8:1]  ¹⁴⁰⁴ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ¹⁴⁰⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:1]  ¹⁴⁰⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:2]  ¹⁴⁰⁷ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹⁴⁰⁸ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ¹⁴⁰⁹ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:3]  ¹⁴¹⁰ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ¹⁴¹¹ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ¹⁴¹² tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ¹⁴¹³ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[8:4]  ¹⁴¹⁴ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹⁴¹⁵ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹⁴¹⁶ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:5]  ¹⁴¹⁷ 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]  ¹⁴¹⁸ 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]  ¹⁴¹⁹ 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]  ¹⁴²⁰ sn The rock in Palestine would be a limestone base lying right under the soil.

[8:7]  ¹⁴²¹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ¹⁴²² sn That is, crowded out the good plants.

[8:8]  ¹⁴²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ¹⁴²⁴ tn Grk “when it grew, after it grew.”

[8:8]  ¹⁴²⁵ 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]  ¹⁴²⁶ tn Grk “said these things.”

[8:8]  ¹⁴²⁷ 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]  ¹⁴²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ¹⁴²⁹ tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:10]  ¹⁴³⁰ tn Here δέ (de) has not been translated.

[8:10]  ¹⁴³¹ 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]  ¹⁴³² 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]  ¹⁴³³ 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]  ¹⁴³⁴ 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]  ¹⁴³⁵ 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]  ¹⁴³⁶ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[8:12]  ¹⁴³⁷ 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]  ¹⁴³⁸ 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]  ¹⁴³⁹ 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]  ¹⁴⁴⁰ tn Here δέ (de) has not been translated.

[8:13]  ¹⁴⁴¹ 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]  ¹⁴⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁴⁴³ 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]  ¹⁴⁴⁴ 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]  ¹⁴⁴⁵ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ¹⁴⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ¹⁴⁴⁷ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ¹⁴⁴⁸ 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]  ¹⁴⁴⁹ 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]  ¹⁴⁵⁰ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ¹⁴⁵¹ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹⁴⁵² 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]  ¹⁴⁵³ 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]  ¹⁴⁵⁴ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ¹⁴⁵⁵ 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]  ¹⁴⁵⁶ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:17]  ¹⁴⁵⁷ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ¹⁴⁵⁸ tn Or “disclosed.”

[8:18]  ¹⁴⁵⁹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹⁴⁶⁰ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹⁴⁶¹ 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]  ¹⁴⁶² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹⁴⁶³ 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]  ¹⁴⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:20]  ¹⁴⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:21]  ¹⁴⁶⁶ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁴⁶⁷ 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]  ¹⁴⁶⁸ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:22]  ¹⁴⁶⁹ 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]  ¹⁴⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ¹⁴⁷¹ sn A boat that held all the disciples would be of significant size.

[8:22]  ¹⁴⁷² 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]  ¹⁴⁷³ tn Or “a squall.”

[8:23]  ¹⁴⁷⁴ 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]  ¹⁴⁷⁵ 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]  ¹⁴⁷⁶ tn Here δέ (de) has not been translated.

[8:24]  ¹⁴⁷⁷ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ¹⁴⁷⁸ tn The double vocative shows great emotion.

[8:24]  ¹⁴⁷⁹ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ¹⁴⁸⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ¹⁴⁸¹ 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]  ¹⁴⁸² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ¹⁴⁸³ 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]  ¹⁴⁸⁴ 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]  ¹⁴⁸⁵ 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]  ¹⁴⁸⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ¹⁴⁸⁷ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  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]  ¹⁴⁸⁸ sn That is, across the Sea of Galilee from Galilee.

[8:27]  ¹⁴⁸⁹ tn Here δέ (de) has not been translated.

[8:27]  ¹⁴⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ¹⁴⁹¹ tn Grk “stepped out on land.”

[8:27]  ¹⁴⁹² tn Or “city.”

[8:27]  ¹⁴⁹³ tn Grk “who had demons.”

[8:27]  ¹⁴⁹⁴ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ¹⁴⁹⁵ tn Or “in.”

[8:28]  ¹⁴⁹⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁴⁹⁷ 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]  ¹⁴⁹⁸ 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]  ¹⁴⁹⁹ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁵⁰⁰ 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]  ¹⁵⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹⁵⁰² 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]  ¹⁵⁰³ tn Grk “unclean.”

[8:29]  ¹⁵⁰⁴ 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]  ¹⁵⁰⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹⁵⁰⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁵⁰⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁵⁰⁸ sn This is a parenthetical, explanatory comment by the author.

[8:30]  ¹⁵⁰⁹ 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]  ¹⁵¹⁰ tn Here δέ (de) has not been translated.

[8:30]  ¹⁵¹¹ 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]  ¹⁵¹² tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ¹⁵¹³ tn Or “command.”

[8:31]  ¹⁵¹⁴ 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]  ¹⁵¹⁵ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹⁵¹⁶ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹⁵¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹⁵¹⁸ 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]  ¹⁵¹⁹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ¹⁵²⁰ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:34]  ¹⁵²¹ tn Here δέ (de) has not been translated.

[8:34]  ¹⁵²² tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ¹⁵²³ tn Or “city.”

[8:35]  ¹⁵²⁴ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ¹⁵²⁵ 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]  ¹⁵²⁶ tn Here δέ (de) has not been translated.

[8:36]  ¹⁵²⁷ 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]  ¹⁵²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹⁵²⁹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹⁵³⁰ 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]  ¹⁵³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁵³² tn Or “to depart from them.”

[8:37]  ¹⁵³³ 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]  ¹⁵³⁴ 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]  ¹⁵³⁵ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ¹⁵³⁶ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ¹⁵³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ¹⁵³⁸ tn Grk “your house.”

[8:39]  ¹⁵³⁹ tn Or “describe.”

[8:39]  ¹⁵⁴⁰ 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]  ¹⁵⁴¹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹⁵⁴² tn Or “city.”

[8:39]  ¹⁵⁴³ 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]  ¹⁵⁴⁴ 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]  ¹⁵⁴⁵ 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]  ¹⁵⁴⁶ 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]  ¹⁵⁴⁷ sn See the note on synagogues in 4:15.

[8:41]  ¹⁵⁴⁸ 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]  ¹⁵⁴⁹ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ¹⁵⁵⁰ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ¹⁵⁵¹ 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]  ¹⁵⁵² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁵⁵³ tn Grk “a flow of blood.”

[8:43]  ¹⁵⁵⁴ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:44]  ¹⁵⁵⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹⁵⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁵⁵⁷ 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]  ¹⁵⁵⁸ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁵⁵⁹ 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]  ¹⁵⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁵⁶¹ tn Grk “said.”

[8:45]  ¹⁵⁶² tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁵⁶³ 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]  ¹⁵⁶⁴ 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]  ¹⁵⁶⁵ tn Here δέ (de) has not been translated.

[8:47]  ¹⁵⁶⁶ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ¹⁵⁶⁷ 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]  ¹⁵⁶⁸ tn Grk “told for what reason.”

[8:48]  ¹⁵⁶⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ¹⁵⁷⁰ 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]  ¹⁵⁷¹ 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]  ¹⁵⁷² tn Grk “answered.”

[8:50]  ¹⁵⁷³ 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]  ¹⁵⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹⁵⁷⁵ 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]  ¹⁵⁷⁶ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ¹⁵⁷⁷ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ¹⁵⁷⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ¹⁵⁷⁹ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ¹⁵⁸⁰ tn Or “had died.”

[8:54]  ¹⁵⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ¹⁵⁸² tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ¹⁵⁸³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹⁵⁸⁴ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ¹⁵⁸⁵ 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]  ¹⁵⁸⁶ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ¹⁵⁸⁷ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:1]  ¹⁵⁸⁸ tn Here δέ (de) has not been translated.

[9:1]  ¹⁵⁸⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁵⁹⁰ 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]  ¹⁵⁹¹ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ¹⁵⁹² sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:2]  ¹⁵⁹³ 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]  ¹⁵⁹⁴ tn Or “to preach.”

[9:2]  ¹⁵⁹⁵ 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]  ¹⁵⁹⁶ 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]  ¹⁵⁹⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹⁵⁹⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹⁵⁹⁹ 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]  ¹⁶⁰⁰ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁶⁰¹ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:4]  ¹⁶⁰² tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹⁶⁰³ 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]  ¹⁶⁰⁴ 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]  ¹⁶⁰⁵ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ¹⁶⁰⁶ tn Grk “all those who do not receive you.”

[9:5]  ¹⁶⁰⁷ tn Or “city.”

[9:5]  ¹⁶⁰⁸ 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]  ¹⁶⁰⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ¹⁶¹⁰ 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]  ¹⁶¹¹ 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]  ¹⁶¹² sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ¹⁶¹³ sn See the note on tetrarch in 3:1.

[9:7]  ¹⁶¹⁴ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ¹⁶¹⁵ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:8]  ¹⁶¹⁶ 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]  ¹⁶¹⁷ 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]  ¹⁶¹⁸ 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]  ¹⁶¹⁹ 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]  ¹⁶²⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹⁶²¹ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹⁶²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹⁶²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹⁶²⁴ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ¹⁶²⁵ 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]  ¹⁶²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ¹⁶²⁷ 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]  ¹⁶²⁸ 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]  ¹⁶²⁹ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹⁶³⁰ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹⁶³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹⁶³² tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹⁶³³ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:13]  ¹⁶³⁴ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁶³⁵ tn Here δέ (de) has not been translated.

[9:13]  ¹⁶³⁶ tn Grk “said.”

[9:13]  ¹⁶³⁷ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁶³⁸ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹⁶³⁹ 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]  ¹⁶⁴⁰ 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]  ¹⁶⁴¹ sn This is a parenthetical note by the author.

[9:14]  ¹⁶⁴² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ¹⁶⁴³ 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]  ¹⁶⁴⁴ 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]  ¹⁶⁴⁵ tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.

[9:16]  ¹⁶⁴⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹⁶⁴⁷ 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]  ¹⁶⁴⁸ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[9:18]  ¹⁶⁴⁹ 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]  ¹⁶⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹⁶⁵¹ 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]  ¹⁶⁵² tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹⁶⁵³ 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]  ¹⁶⁵⁴ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ¹⁶⁵⁵ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ¹⁶⁵⁶ 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]  ¹⁶⁵⁷ 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]  ¹⁶⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ¹⁶⁵⁹ tn Here δέ (de) has not been translated.

[9:20]  ¹⁶⁶⁰ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ¹⁶⁶¹ 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]  ¹⁶⁶² 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]  ¹⁶⁶³ 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]  ¹⁶⁶⁴ 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]  ¹⁶⁶⁵ 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]  ¹⁶⁶⁶ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹⁶⁶⁷ 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]  ¹⁶⁶⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹⁶⁶⁹ 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]  ¹⁶⁷⁰ tn Grk “to come after me.”

[9:23]  ¹⁶⁷¹ 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]  ¹⁶⁷² 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]  ¹⁶⁷³ 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]  ¹⁶⁷⁴ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:26]  ¹⁶⁷⁵ 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]  ¹⁶⁷⁶ 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]  ¹⁶⁷⁷ 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]  ¹⁶⁷⁸ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ¹⁶⁷⁹ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ¹⁶⁸⁰ 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]  ¹⁶⁸¹ 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]  ¹⁶⁸² 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]  ¹⁶⁸³ 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]  ¹⁶⁸⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:29]  ¹⁶⁸⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹⁶⁸⁶ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ¹⁶⁸⁷ 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]  ¹⁶⁸⁸ 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]  ¹⁶⁸⁹ 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]  ¹⁶⁹⁰ 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]  ¹⁶⁹¹ 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]  ¹⁶⁹² 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]  ¹⁶⁹³ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹⁶⁹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:32]  ¹⁶⁹⁵ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ¹⁶⁹⁶ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:33]  ¹⁶⁹⁷ 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]  ¹⁶⁹⁸ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ¹⁶⁹⁹ tn Grk “to leave from him.”

[9:33]  ¹⁷⁰⁰ 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]  ¹⁷⁰¹ tn Here δέ (de) has not been translated.

[9:34]  ¹⁷⁰² sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹⁷⁰³ tn Or “appeared.”

[9:34]  ¹⁷⁰⁴ tn Or “surrounded.”

[9:35]  ¹⁷⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ¹⁷⁰⁶ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[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]  ¹⁷⁰⁷ 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]  ¹⁷⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ¹⁷⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ¹⁷¹⁰ 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]  ¹⁷¹¹ tn Grk “in those days.”

[9:37]  ¹⁷¹² 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]  ¹⁷¹³ 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]  ¹⁷¹⁴ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹⁷¹⁵ tn This verb means “to have regard for”; see Luke 1:48.

[9:39]  ¹⁷¹⁶ 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]  ¹⁷¹⁷ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ¹⁷¹⁸ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ¹⁷¹⁹ 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]  ¹⁷²⁰ 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]  ¹⁷²¹ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ¹⁷²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ¹⁷²³ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:41]  ¹⁷²⁴ 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]  ¹⁷²⁵ 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]  ¹⁷²⁶ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ¹⁷²⁷ tn Grk “how long.”

[9:41]  ¹⁷²⁸ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ¹⁷²⁹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:42]  ¹⁷³⁰ tn Here δέ (de) has not been translated.

[9:42]  ¹⁷³¹ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ¹⁷³² sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁷³³ 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]  ¹⁷³⁴ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹⁷³⁵ sn This is a reference to an evil spirit. See Luke 4:33.

[9:43]  ¹⁷³⁶ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ¹⁷³⁷ 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]  ¹⁷³⁸ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ¹⁷³⁹ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[9:44]  ¹⁷⁴⁰ 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]  ¹⁷⁴¹ 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]  ¹⁷⁴² tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁷⁴³ 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]  ¹⁷⁴⁴ 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]  ¹⁷⁴⁵ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ¹⁷⁴⁶ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ¹⁷⁴⁷ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁷⁴⁸ tn On this use of παρά (para), see BDF §239.1.1.

[9:48]  ¹⁷⁴⁹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁷⁵⁰ 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]  ¹⁷⁵¹ 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]  ¹⁷⁵² 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]  ¹⁷⁵³ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁷⁵⁴ 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.

[9:51]  ¹⁷⁵⁵ 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.

[9:51]  ¹⁷⁵⁶ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ¹⁷⁵⁷ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹⁷⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁷⁵⁹ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹⁷⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ¹⁷⁶¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁷⁶² tn Grk “sent messengers before his face,” an idiom.

[9:52]  ¹⁷⁶³ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁷⁶⁴ tn Or “to prepare (things) for him.”

[9:53]  ¹⁷⁶⁵ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹⁷⁶⁶ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹⁷⁶⁷ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[9:54]  ¹⁷⁶⁸ tn Or “destroy.”

[9:54]  ¹⁷⁶⁹ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[9:55]  ¹⁷⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁷⁷¹ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[9:57]  ¹⁷⁷² tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹⁷⁷³ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ¹⁷⁷⁴ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:57]  sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

[9:58]  ¹⁷⁷⁵ 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).

[9:58]  ¹⁷⁷⁶ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:59]  ¹⁷⁷⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ¹⁷⁷⁸ tn Grk “said.”

[9:60]  ¹⁷⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ¹⁷⁸⁰ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ¹⁷⁸¹ 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.

[9:61]  ¹⁷⁸² tn Grk “And another also said.”

[9:61]  ¹⁷⁸³ tn Grk “to those in my house.”

[9:62]  ¹⁷⁸⁴ tn Here δέ (de) has not been translated.

[9:62]  ¹⁷⁸⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹⁷⁸⁶ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ¹⁷⁸⁷ 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.

[10:1]  ¹⁷⁸⁸ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁷⁸⁹ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ¹⁷⁹⁰ tn Or “city.”

[10:2]  ¹⁷⁹¹ tn Here δέ (de) has not been translated.

[10:2]  ¹⁷⁹² sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹⁷⁹³ tn Grk “to thrust out.”

[10:3]  ¹⁷⁹⁴ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ¹⁷⁹⁵ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ¹⁷⁹⁶ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ¹⁷⁹⁷ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹⁷⁹⁸ tn Traditionally, “a purse.”

[10:4]  ¹⁷⁹⁹ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹⁸⁰⁰ tn Or “no one along the way.”

[10:5]  ¹⁸⁰¹ tn Here δέ (de) has not been translated.

[10:5]  ¹⁸⁰² tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹⁸⁰³ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ¹⁸⁰⁴ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁸⁰⁵ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ¹⁸⁰⁶ tn Here δέ (de) has not been translated.

[10:7]  ¹⁸⁰⁷ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹⁸⁰⁸ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ¹⁸⁰⁹ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹⁸¹⁰ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁸¹¹ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ¹⁸¹² tn 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.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ¹⁸¹³ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹⁸¹⁴ 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.

[10:9]  ¹⁸¹⁵ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ¹⁸¹⁶ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ¹⁸¹⁷ tn Or “city.”

[10:10]  ¹⁸¹⁸ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ¹⁸¹⁹ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ¹⁸²⁰ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ¹⁸²¹ tn Or “city.”

[10:11]  ¹⁸²² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹⁸²³ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹⁸²⁴ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:12]  ¹⁸²⁵ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ¹⁸²⁶ tn Or “city.”

[10:13]  ¹⁸²⁷ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ¹⁸²⁸ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ¹⁸²⁹ tn Or “powerful deeds.”

[10:13]  ¹⁸³⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ¹⁸³¹ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.

[10:15]  ¹⁸³² 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.

[10:15]  map For location see Map1 D2; Map2 C3; Map3 B2.

[10:15]  ¹⁸³³ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ¹⁸³⁴ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:16]  ¹⁸³⁵ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁸³⁶ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁸³⁷ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹⁸³⁸ sn The one who sent me refers to God.

[10:17]  ¹⁸³⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ¹⁸⁴⁰ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ¹⁸⁴¹ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ¹⁸⁴² tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ¹⁸⁴³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ¹⁸⁴⁴ tn This is an imperfect tense verb.

[10:18]  ¹⁸⁴⁵ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹⁸⁴⁶ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:19]  ¹⁸⁴⁷ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁸⁴⁸ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ¹⁸⁴⁹ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ¹⁸⁵⁰ tn This is an emphatic double negative in the Greek text.

[10:20]  ¹⁸⁵¹ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ¹⁸⁵² tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ¹⁸⁵³ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:21]  ¹⁸⁵⁴ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁸⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹⁸⁵⁶ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹⁸⁵⁷ tn Or “thank.”

[10:21]  ¹⁸⁵⁸ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ¹⁸⁵⁹ tn Or “that.”

[10:21]  ¹⁸⁶⁰ sn See 1 Cor 1:26-31.

[10:21]  ¹⁸⁶¹ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[10:22]  ¹⁸⁶² sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹⁸⁶³ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23]  ¹⁸⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹⁸⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹⁸⁶⁶ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹⁸⁶⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹⁸⁶⁸ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:24]  ¹⁸⁶⁹ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[10:25]  ¹⁸⁷⁰ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ¹⁸⁷¹ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹⁸⁷² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹⁸⁷³ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26]  ¹⁸⁷⁴ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:27]  ¹⁸⁷⁵ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ¹⁸⁷⁶ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ¹⁸⁷⁷ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ¹⁸⁷⁸ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28]  ¹⁸⁷⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹⁸⁸⁰ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[10:29]  ¹⁸⁸¹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ¹⁸⁸² tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[10:30]  ¹⁸⁸³ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁸⁸⁴ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁸⁸⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁸⁸⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁸⁸⁷ tn Grk “and beat,” 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.

[10:30]  ¹⁸⁸⁸ sn That is, in a state between life and death; severely wounded.

[10:31]  ¹⁸⁸⁹ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ¹⁸⁹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ¹⁸⁹¹ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ¹⁸⁹² sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ¹⁸⁹³ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ¹⁸⁹⁴ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ¹⁸⁹⁵ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:33]  ¹⁸⁹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ¹⁸⁹⁷ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ¹⁸⁹⁸ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ¹⁸⁹⁹ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ¹⁹⁰⁰ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[10:34]  ¹⁹⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ¹⁹⁰² tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹⁹⁰³ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ¹⁹⁰⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ¹⁹⁰⁵ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ¹⁹⁰⁶ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ¹⁹⁰⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁹⁰⁸ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ¹⁹⁰⁹ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ¹⁹¹⁰ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[10:37]  ¹⁹¹¹ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹⁹¹² sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹⁹¹³ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹⁹¹⁴ tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ¹⁹¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹⁹¹⁶ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[10:39]  ¹⁹¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ¹⁹¹⁸ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹⁹¹⁹ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[10:40]  ¹⁹²⁰ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹⁹²¹ tn Grk “with much serving.”

[10:40]  ¹⁹²² tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹⁹²³ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹⁹²⁴ tn Grk “has left me to serve alone.”

[10:40]  ¹⁹²⁵ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ¹⁹²⁶ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ¹⁹²⁷ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ¹⁹²⁸ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ¹⁹²⁹ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ¹⁹³⁰ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ¹⁹³¹ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[11:1]  ¹⁹³² tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ¹⁹³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹⁹³⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹⁹³⁵ sn John refers to John the Baptist.

[11:1]  ¹⁹³⁶ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:2]  ¹⁹³⁷ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ¹⁹³⁸ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ¹⁹³⁹ tn Grk “hallowed be your name.”

[11:2]  ¹⁹⁴⁰ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[11:3]  ¹⁹⁴¹ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[11:4]  ¹⁹⁴² tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ¹⁹⁴³ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[11:5]  ¹⁹⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹⁹⁴⁵ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹⁹⁴⁶ tn Grk “he will go to him.”

[11:5]  ¹⁹⁴⁷ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:6]  ¹⁹⁴⁸ tn Grk “has come to me from the road.”

[11:6]  ¹⁹⁴⁹ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:7]  ¹⁹⁵⁰ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ¹⁹⁵¹ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ¹⁹⁵² tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ¹⁹⁵³ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:8]  ¹⁹⁵⁴ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ¹⁹⁵⁵ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ¹⁹⁵⁶ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:9]  ¹⁹⁵⁷ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ¹⁹⁵⁸ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ¹⁹⁵⁹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10]  ¹⁹⁶⁰ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ¹⁹⁶¹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:11]  ¹⁹⁶² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ¹⁹⁶³ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ¹⁹⁶⁴ sn The snake probably refers to a water snake.

[11:12]  ¹⁹⁶⁵ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:13]  ¹⁹⁶⁶ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹⁹⁶⁷ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:14]  ¹⁹⁶⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ¹⁹⁶⁹ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ¹⁹⁷⁰ 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 δέ (de) has not been translated either.

[11:14]  ¹⁹⁷¹ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[11:15]  ¹⁹⁷² tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ¹⁹⁷³ tn Or “prince.”

[11:16]  ¹⁹⁷⁴ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ¹⁹⁷⁵ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ¹⁹⁷⁶ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ¹⁹⁷⁷ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:17]  ¹⁹⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹⁹⁷⁹ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹⁹⁸⁰ tn Or “is left in ruins.”

[11:17]  ¹⁹⁸¹ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:18]  ¹⁹⁸² tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ¹⁹⁸³ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ¹⁹⁸⁴ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19]  ¹⁹⁸⁵ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ¹⁹⁸⁶ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:20]  ¹⁹⁸⁷ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ¹⁹⁸⁸ 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.

[11:20]  ¹⁹⁸⁹ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:21]  ¹⁹⁹⁰ tn The referent of the expression “a strong man” is Satan.

[11:21]  ¹⁹⁹¹ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ¹⁹⁹² tn Grk “his goods are in peace.”

[11:22]  ¹⁹⁹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ¹⁹⁹⁴ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ¹⁹⁹⁵ tn Grk “stronger man than he attacks.”

[11:22]  ¹⁹⁹⁶ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ¹⁹⁹⁷ tn Grk “on which he relied.”

[11:22]  ¹⁹⁹⁸ tn Or “and distributes.”

[11:22]  ¹⁹⁹⁹ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:23]  ²⁰⁰⁰ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ²⁰⁰¹ sn For the image of scattering, see Pss. Sol. 17:18.

[11:24]  ²⁰⁰² sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ²⁰⁰³ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ²⁰⁰⁴ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ²⁰⁰⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ²⁰⁰⁶ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ²⁰⁰⁷ tn Grk “I will return to my house from which I came.”

[11:25]  ²⁰⁰⁸ tn Grk “comes.”

[11:25]  ²⁰⁰⁹ tn The words “the house” are not in Greek but are implied.

[11:25]  ²⁰¹⁰ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[11:26]  ²⁰¹¹ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ²⁰¹² tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ²⁰¹³ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[11:27]  ²⁰¹⁴ 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 δέ (de) has not been translated.

[11:27]  ²⁰¹⁵ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ²⁰¹⁶ tn For this term see L&N 8.69.

[11:27]  ²⁰¹⁷ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:28]  ²⁰¹⁸ tn Grk “said.”

[11:28]  ²⁰¹⁹ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[11:29]  ²⁰²⁰ tn Here δέ (de) has not been translated.

[11:29]  ²⁰²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ²⁰²² sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ²⁰²³ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:30]  ²⁰²⁴ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ²⁰²⁵ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ²⁰²⁶ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:31]  ²⁰²⁷ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ²⁰²⁸ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ²⁰²⁹ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ²⁰³⁰ tn Grk “behold.”

[11:31]  ²⁰³¹ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ²⁰³² tn See the note on the word “people” in v. 31.

[11:32]  ²⁰³³ tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ²⁰³⁴ tn Grk “behold.”

[11:33]  ²⁰³⁵ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ²⁰³⁶ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:33]  tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[11:34]  ²⁰³⁷ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ²⁰³⁸ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[11:35]  ²⁰³⁹ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ²⁰⁴⁰ sn Here you is a singular pronoun, individualizing the application.

[11:36]  ²⁰⁴¹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ²⁰⁴² tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ²⁰⁴³ tn Grk “not having any part dark.”

[11:36]  ²⁰⁴⁴ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:37]  ²⁰⁴⁵ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ²⁰⁴⁶ sn See the note on Pharisees in 5:17.

[11:37]  ²⁰⁴⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ²⁰⁴⁸ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[11:38]  ²⁰⁴⁹ tn Here δέ (de) has not been translated.

[11:38]  ²⁰⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ²⁰⁵¹ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[11:39]  ²⁰⁵² sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ²⁰⁵³ tn Or “and evil.”

[11:40]  ²⁰⁵⁴ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ²⁰⁵⁵ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[11:41]  ²⁰⁵⁶ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ²⁰⁵⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ²⁰⁵⁸ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[11:42]  ²⁰⁵⁹ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ²⁰⁶⁰ tn Or “you tithe mint.”

[11:42]  ²⁰⁶¹ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ²⁰⁶² tn Grk “and rue.” 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.

[11:42]  sn Rue was an evergreen herb used for seasoning.

[11:42]  ²⁰⁶³ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ²⁰⁶⁴ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ²⁰⁶⁵ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ²⁰⁶⁶ sn See the note on synagogues in 4:15.

[11:43]  ²⁰⁶⁷ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[11:44]  ²⁰⁶⁸ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ²⁰⁶⁹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ²⁰⁷⁰ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:45]  ²⁰⁷¹ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ²⁰⁷² tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46]  ²⁰⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ²⁰⁷⁴ tn Grk “said.”

[11:46]  ²⁰⁷⁵ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ²⁰⁷⁶ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ²⁰⁷⁷ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:47]  ²⁰⁷⁸ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ²⁰⁷⁹ tn Or “forefathers”; Grk “fathers.”

[11:48]  ²⁰⁸⁰ tn Grk “you are witnesses and approve of.”

[11:48]  ²⁰⁸¹ tn Or “forefathers”; Grk “fathers.”

[11:48]  ²⁰⁸² tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²⁰⁸³ tn “Their,” i.e., the prophets.

[11:48]  ²⁰⁸⁴ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ²⁰⁸⁵ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ²⁰⁸⁶ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ²⁰⁸⁷ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ²⁰⁸⁸ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ²⁰⁸⁹ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ²⁰⁹⁰ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ²⁰⁹¹ tn Or “who perished.”

[11:51]  ²⁰⁹² tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ²⁰⁹³ tn Or “required from.”

[11:52]  ²⁰⁹⁴ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ²⁰⁹⁵ tn Or “you tried to prevent.”

[11:53]  ²⁰⁹⁶ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ²⁰⁹⁷ tn Or “terribly.”

[11:53]  ²⁰⁹⁸ tn For this term see L&N 33.183.

[11:54]  ²⁰⁹⁹ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ²¹⁰⁰ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[12:1]  ²¹⁰¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²¹⁰³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²¹⁰⁴ sn See the note on Pharisees in 5:17.

[12:1]  ²¹⁰⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2]  ²¹⁰⁶ tn Or “concealed.”

[12:2]  ²¹⁰⁷ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[12:3]  ²¹⁰⁸ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ²¹⁰⁹ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ²¹¹⁰ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ²¹¹¹ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[12:4]  ²¹¹² tn Here δέ (de) has not been translated.

[12:4]  ²¹¹³ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:5]  ²¹¹⁴ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ²¹¹⁵ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ²¹¹⁶ tn The direct object (“you”) is understood.

[12:5]  ²¹¹⁷ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[12:6]  ²¹¹⁸ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[12:7]  ²¹¹⁹ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[12:8]  ²¹²⁰ tn Here δέ (de) has not been translated.

[12:8]  ²¹²¹ tn Or “confesses.”

[12:8]  ²¹²² tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ²¹²³ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:10]  ²¹²⁴ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ²¹²⁵ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:11]  ²¹²⁶ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ²¹²⁷ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ²¹²⁸ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:12]  ²¹²⁹ tn Grk “in that very hour” (an idiom).

[12:12]  ²¹³⁰ tn Grk “what it is necessary to say.”

[12:13]  ²¹³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ²¹³² sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[12:14]  ²¹³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ²¹³⁴ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ²¹³⁵ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:15]  ²¹³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ²¹³⁷ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ²¹³⁸ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:16]  ²¹³⁹ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ²¹⁴⁰ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ²¹⁴¹ tn Or “yielded a plentiful harvest.”

[12:17]  ²¹⁴² tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ²¹⁴³ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ²¹⁴⁴ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:18]  ²¹⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ²¹⁴⁶ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19]  ²¹⁴⁷ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ²¹⁴⁸ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ²¹⁴⁹ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ²¹⁵⁰ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:21]  ²¹⁵¹ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[12:22]  ²¹⁵² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ²¹⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ²¹⁵⁴ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ²¹⁵⁵ tn Or “do not be anxious.”

[12:22]  ²¹⁵⁶ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ²¹⁵⁷ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[12:24]  ²¹⁵⁸ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ²¹⁵⁹ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[12:25]  ²¹⁶⁰ tn Or “by being anxious.”

[12:25]  ²¹⁶¹ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:26]  ²¹⁶² tn This is a first class condition in the Greek text.

[12:26]  ²¹⁶³ tn Or “why are you anxious for.”

[12:27]  ²¹⁶⁴ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ²¹⁶⁵ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[12:28]  ²¹⁶⁶ tn This is a first class condition in the Greek text.

[12:28]  ²¹⁶⁷ tn Grk “grass in the field.”

[12:28]  ²¹⁶⁸ tn Grk “which is in the field today.”

[12:28]  ²¹⁶⁹ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[12:28]  ²¹⁷⁰ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[12:29]  ²¹⁷¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ²¹⁷² tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ²¹⁷³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[12:30]  ²¹⁷⁴ tn Grk “seek.”

[12:31]  ²¹⁷⁵ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ²¹⁷⁶ tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ²¹⁷⁷ sn His (that is, God’s) kingdom 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.

[12:32]  ²¹⁷⁸ tn Or perhaps, “your Father chooses.”

[12:33]  ²¹⁷⁹ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ²¹⁸⁰ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ²¹⁸¹ tn Grk “in the heavens.”

[12:33]  ²¹⁸² tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ²¹⁸³ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[12:34]  ²¹⁸⁴ sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

[12:35]  ²¹⁸⁵ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ²¹⁸⁶ sn Keep your lamps burning means to be ready at all times.

[12:36]  ²¹⁸⁷ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ²¹⁸⁸ sn An ancient wedding celebration could last for days (Tob 11:18).

[12:37]  ²¹⁸⁹ tn See the note on the word “slave” in 7:2.

[12:37]  ²¹⁹⁰ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²¹⁹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ²¹⁹² tn See v. 35 (same verb).

[12:37]  ²¹⁹³ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ²¹⁹⁴ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ²¹⁹⁵ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[12:38]  ²¹⁹⁶ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ²¹⁹⁷ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ²¹⁹⁸ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:39]  ²¹⁹⁹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ²²⁰⁰ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:40]  ²²⁰¹ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:41]  ²²⁰² tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ²²⁰³ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[12:42]  ²²⁰⁴ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ²²⁰⁵ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ²²⁰⁶ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:43]  ²²⁰⁷ tn See the note on the word “slave” in 7:2.

[12:43]  ²²⁰⁸ tn That is, doing his job, doing what he is supposed to be doing.

[12:44]  ²²⁰⁹ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ²²¹⁰ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:45]  ²²¹¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²²¹² tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²²¹³ tn Grk “should say in his heart.”

[12:45]  ²²¹⁴ tn Or “is taking a long time.”

[12:45]  ²²¹⁵ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²²¹⁶ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²²¹⁷ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:46]  ²²¹⁸ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ²²¹⁹ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[12:47]  ²²²⁰ tn Here δέ (de) has not been translated.

[12:47]  ²²²¹ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[12:48]  ²²²² tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²²²³ tn Grk “blows.”

[12:48]  ²²²⁴ tn Grk “will receive few (blows).”

[12:48]  ²²²⁵ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ²²²⁶ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ²²²⁷ tn Grk “they will ask even more.”

[12:49]  ²²²⁸ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ²²²⁹ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:50]  ²²³⁰ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ²²³¹ tn Grk “to be baptized with.”

[12:51]  ²²³² tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52]  ²²³³ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[12:53]  ²²³⁴ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[12:54]  ²²³⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ²²³⁶ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ²²³⁷ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[12:55]  ²²³⁸ sn The south wind comes from the desert, and thus brings scorching heat.

[12:56]  ²²³⁹ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ²²⁴⁰ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[12:57]  ²²⁴¹ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

[12:58]  ²²⁴² sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ²²⁴³ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[12:59]  ²²⁴⁴ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[12:59]  sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

[13:1]  ²²⁴⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²²⁴⁶ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:2]  ²²⁴⁷ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²²⁴⁸ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:3]  ²²⁴⁹ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ²²⁵⁰ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:4]  ²²⁵¹ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ²²⁵² sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ²²⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:5]  ²²⁵⁴ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ²²⁵⁵ tn Grk “similarly.”

[13:6]  ²²⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ²²⁵⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²²⁵⁸ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7]  ²²⁵⁹ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ²²⁶⁰ tn Grk “Behold, for.”

[13:7]  ²²⁶¹ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ²²⁶² tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ²²⁶³ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ²²⁶⁴ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ²²⁶⁵ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:8]  ²²⁶⁶ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ²²⁶⁷ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:9]  ²²⁶⁸ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ²²⁶⁹ tn Grk “the coming [season].”

[13:9]  ²²⁷⁰ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ²²⁷¹ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:10]  ²²⁷² sn See the note on synagogues in 4:15.

[13:11]  ²²⁷³ tn Grk “and behold, a woman.” 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).

[13:11]  ²²⁷⁴ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ²²⁷⁵ tn Grk “years, and.” 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.

[13:11]  ²²⁷⁶ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:12]  ²²⁷⁷ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ²²⁷⁸ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ²²⁷⁹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ²²⁸⁰ tn Or “released.”

[13:12]  ²²⁸¹ tn Or “sickness.”

[13:13]  ²²⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ²²⁸³ sn The healing took place immediately.

[13:14]  ²²⁸⁴ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ²²⁸⁵ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ²²⁸⁶ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ²²⁸⁷ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ²²⁸⁸ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ²²⁸⁹ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ²²⁹⁰ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²²⁹¹ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ²²⁹² sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²²⁹³ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²²⁹⁴ tn Or “bondage”; Grk “bond.”

[13:17]  ²²⁹⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²²⁹⁶ tn Or “were put to shame.”

[13:17]  ²²⁹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²²⁹⁸ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²²⁹⁹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[13:18]  ²³⁰⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ²³⁰¹ tn Grk “said,” but what follows is a question.

[13:18]  ²³⁰² 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.

[13:18]  ²³⁰³ sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ²³⁰⁴ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:19]  ²³⁰⁵ sn The mustard seed was noted for its tiny size.

[13:19]  ²³⁰⁶ tn Grk “threw.”

[13:19]  ²³⁰⁷ tn Grk “garden, and it.” 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.

[13:19]  ²³⁰⁸ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ²³⁰⁹ 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).

[13:19]  ²³¹⁰ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:20]  ²³¹¹ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ²³¹² 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.

[13:21]  ²³¹³ tn Grk “hid in.”

[13:21]  ²³¹⁴ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ²³¹⁵ tn Grk “it was all leavened.”

[13:21]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[13:22]  ²³¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ²³¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ²³¹⁸ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ²³¹⁹ tn Or “cities.”

[13:22]  ²³²⁰ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ²³²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:23]  ²³²² tn Here δέ (de) has not been translated.

[13:23]  ²³²³ tn Grk “said to.”

[13:23]  ²³²⁴ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ²³²⁵ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:24]  ²³²⁶ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ²³²⁷ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ²³²⁸ tn Or “the master of the household.”

[13:25]  ²³²⁹ tn Or “rises,” or “stands up.”

[13:25]  ²³³⁰ tn Or “Sir.”

[13:25]  ²³³¹ tn Grk “Open to us.”

[13:25]  ²³³² tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ²³³³ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:26]  ²³³⁴ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ²³³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²³³⁶ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ²³³⁷ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ²³³⁸ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ²³³⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²³⁴⁰ tn Grk “and Isaac and Jacob,” 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.

[13:28]  ²³⁴¹ 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.

[13:28]  ²³⁴² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:29]  ²³⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ²³⁴⁴ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ²³⁴⁵ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ²³⁴⁶ 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.

[13:30]  ²³⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ²³⁴⁸ tn Grk “behold.”

[13:30]  ²³⁴⁹ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[13:31]  ²³⁵⁰ tn Grk “At that very hour.”

[13:31]  ²³⁵¹ sn See the note on Pharisees in 5:17.

[13:31]  ²³⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²³⁵³ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ²³⁵⁴ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ²³⁵⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²³⁵⁶ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²³⁵⁷ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²³⁵⁸ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²³⁵⁹ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[13:33]  ²³⁶⁰ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²³⁶¹ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²³⁶² tn Or “should perish away from.”

[13:33]  ²³⁶³ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:34]  ²³⁶⁴ sn The double use of the city’s name betrays intense emotion.

[13:34]  ²³⁶⁵ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ²³⁶⁶ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ²³⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²³⁶⁸ tn Grk “you were not willing.”

[13:35]  ²³⁶⁹ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ²³⁷⁰ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:1]  ²³⁷¹ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ²³⁷² tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ²³⁷³ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ²³⁷⁴ sn See the note on Pharisees in 5:17.

[14:1]  ²³⁷⁵ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2]  ²³⁷⁶ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ²³⁷⁷ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ²³⁷⁸ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3]  ²³⁷⁹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ²³⁸⁰ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ²³⁸¹ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ²³⁸² sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:4]  ²³⁸³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ²³⁸⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ²³⁸⁵ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ²³⁸⁶ tn Or “and let him go.”

[14:5]  ²³⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ²³⁸⁸ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:6]  ²³⁸⁹ tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

[14:6]  ²³⁹⁰ sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

[14:7]  ²³⁹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ²³⁹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ²³⁹³ tn Grk “those who were invited.”

[14:7]  ²³⁹⁴ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ²³⁹⁵ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ²³⁹⁶ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ²³⁹⁷ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:9]  ²³⁹⁸ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²³⁹⁹ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ²⁴⁰⁰ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:10]  ²⁴⁰¹ tn Grk “the one who invited you.”

[14:10]  ²⁴⁰² tn Grk “Go up higher.” This means to move to a more important place.

[14:11]  ²⁴⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ²⁴⁰⁴ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[14:12]  ²⁴⁰⁵ tn Here δέ (de) has not been translated.

[14:12]  ²⁴⁰⁶ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ²⁴⁰⁷ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:13]  ²⁴⁰⁸ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ²⁴⁰⁹ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ²⁴¹⁰ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ²⁴¹¹ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ²⁴¹² tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ²⁴¹³ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ²⁴¹⁴ sn The passive verb will be repaid looks at God’s commendation.

[14:15]  ²⁴¹⁵ tn Here δέ (de) has not been translated.

[14:15]  ²⁴¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ²⁴¹⁷ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ²⁴¹⁸ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ²⁴¹⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[14:16]  ²⁴²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ²⁴²¹ tn Or “dinner.”

[14:16]  ²⁴²² sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ²⁴²³ tn The word “guests” is not in the Greek text but is implied.

[14:17]  ²⁴²⁴ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ²⁴²⁵ tn Or “dinner.”

[14:17]  ²⁴²⁶ tn See the note on the word “slave” in 7:2.

[14:18]  ²⁴²⁷ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ²⁴²⁸ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ²⁴²⁹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ²⁴³⁰ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[14:19]  ²⁴³¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ²⁴³² sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ²⁴³³ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:20]  ²⁴³⁴ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ²⁴³⁵ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[14:21]  ²⁴³⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ²⁴³⁷ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ²⁴³⁸ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ²⁴³⁹ tn Or “town.”

[14:21]  ²⁴⁴⁰ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ²⁴⁴¹ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:22]  ²⁴⁴² tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ²⁴⁴³ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[14:23]  ²⁴⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ²⁴⁴⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ²⁴⁴⁶ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ²⁴⁴⁷ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ²⁴⁴⁸ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ²⁴⁴⁹ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ²⁴⁵⁰ sn So that my house will be filled. God will bless many people.

[14:24]  ²⁴⁵¹ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ²⁴⁵² sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ²⁴⁵³ tn Or “dinner.”

[14:25]  ²⁴⁵⁴ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

[14:25]  ²⁴⁵⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:26]  ²⁴⁵⁶ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁴⁵⁷ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[14:27]  ²⁴⁵⁸ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ²⁴⁵⁹ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:28]  ²⁴⁶⁰ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ²⁴⁶¹ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[14:29]  ²⁴⁶² tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ²⁴⁶³ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ²⁴⁶⁴ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²⁴⁶⁵ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²⁴⁶⁶ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:30]  ²⁴⁶⁷ tn Grk “make fun of him, saying.”

[14:30]  ²⁴⁶⁸ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ²⁴⁶⁹ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[14:31]  ²⁴⁷⁰ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ²⁴⁷¹ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ²⁴⁷² tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ²⁴⁷³ tn Grk “a messenger.”

[14:32]  ²⁴⁷⁴ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[14:33]  ²⁴⁷⁵ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[14:34]  ²⁴⁷⁶ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[14:34]  ²⁴⁷⁷ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[14:35]  ²⁴⁷⁸ tn Or “It is not useful” (L&N 65.32).

[14:35]  ²⁴⁷⁹ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ²⁴⁸⁰ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[15:1]  ²⁴⁸¹ sn See the note on tax collectors in 3:12.

[15:1]  ²⁴⁸² tn Grk “were drawing near.”

[15:2]  ²⁴⁸³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ²⁴⁸⁴ sn See the note on Pharisees in 5:17.

[15:2]  ²⁴⁸⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ²⁴⁸⁶ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ²⁴⁸⁷ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:3]  ²⁴⁸⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ²⁴⁸⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ²⁴⁹⁰ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ²⁴⁹¹ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:4]  ²⁴⁹² tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ²⁴⁹³ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ²⁴⁹⁴ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ²⁴⁹⁵ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ²⁴⁹⁶ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:5]  ²⁴⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  ²⁴⁹⁸ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ²⁴⁹⁹ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ²⁵⁰⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:7]  ²⁵⁰¹ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ²⁵⁰² tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ²⁵⁰³ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ²⁵⁰⁴ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ²⁵⁰⁵ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ²⁵⁰⁶ tn Grk “one coin.”

[15:8]  ²⁵⁰⁷ tn Grk “and sweep,” 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.

[15:9]  ²⁵⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ²⁵⁰⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ²⁵¹⁰ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ²⁵¹¹ tn Grk “drachma.”

[15:10]  ²⁵¹² sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:11]  ²⁵¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ²⁵¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12]  ²⁵¹⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ²⁵¹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ²⁵¹⁷ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ²⁵¹⁸ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ²⁵¹⁹ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ²⁵²⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ²⁵²¹ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:13]  ²⁵²² tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ²⁵²³ tn Grk “after not many days.”

[15:13]  ²⁵²⁴ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ²⁵²⁵ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14]  ²⁵²⁶ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ²⁵²⁷ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ²⁵²⁸ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ²⁵²⁹ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:16]  ²⁵³⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ²⁵³¹ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ²⁵³² tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ²⁵³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ²⁵³⁴ tn Grk “came to himself” (an idiom).

[15:17]  ²⁵³⁵ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ²⁵³⁶ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ²⁵³⁷ sn The phrase against heaven is a circumlocution for God.

[15:18]  ²⁵³⁸ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:19]  ²⁵³⁹ tn Or “make me.” Here is a sign of total humility.

[15:20]  ²⁵⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ²⁵⁴¹ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²⁵⁴² tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ²⁵⁴³ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ²⁵⁴⁴ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ²⁵⁴⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ²⁵⁴⁶ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ²⁵⁴⁷ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ²⁵⁴⁸ tn See the note on the word “slave” in 7:2.

[15:22]  ²⁵⁴⁹ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ²⁵⁵⁰ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ²⁵⁵¹ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ²⁵⁵² tn Grk “And bring.” 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.

[15:23]  ²⁵⁵³ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ²⁵⁵⁴ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ²⁵⁵⁵ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ²⁵⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ²⁵⁵⁷ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ²⁵⁵⁸ sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ²⁵⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ²⁵⁶⁰ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ²⁵⁶¹ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ²⁵⁶² tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ²⁵⁶³ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ²⁵⁶⁴ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ²⁵⁶⁵ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ²⁵⁶⁶ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ²⁵⁶⁷ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ²⁵⁶⁸ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ²⁵⁶⁹ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ²⁵⁷⁰ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[15:30]  ²⁵⁷¹ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ²⁵⁷² sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ²⁵⁷³ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ²⁵⁷⁴ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ²⁵⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ²⁵⁷⁶ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ²⁵⁷⁷ tn Or “necessary.”

[15:32]  ²⁵⁷⁸ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ²⁵⁷⁹ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[19:1]  ²⁵⁸⁰ 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]  ²⁵⁸¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:2]  ²⁵⁸² 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]  ²⁵⁸³ 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]  ²⁵⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ²⁵⁸⁵ tn Grk “He was trying to see who Jesus was.”

[19:3]  ²⁵⁸⁶ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:4]  ²⁵⁸⁷ 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]  ²⁵⁸⁸ 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]  ²⁵⁸⁹ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:5]  ²⁵⁹⁰ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ²⁵⁹¹ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ²⁵⁹² 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]  ²⁵⁹³ sn On today here and in v. 9, see the note on today in 2:11.

[19:6]  ²⁵⁹⁴ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ²⁵⁹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ²⁵⁹⁶ 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]  ²⁵⁹⁷ 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]  ²⁵⁹⁸ 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]  ²⁵⁹⁹ 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]  ²⁶⁰⁰ 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]  ²⁶⁰¹ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ²⁶⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²⁶⁰³ 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]  ²⁶⁰⁴ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²⁶⁰⁵ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ²⁶⁰⁶ 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]  ²⁶⁰⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ²⁶⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ²⁶⁰⁹ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²⁶¹⁰ 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]  ²⁶¹¹ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:12]  ²⁶¹² tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ²⁶¹³ 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]  ²⁶¹⁴ 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 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[19:13]  ²⁶¹⁵ tn See the note on the word “slave” in 7:2.

[19:13]  ²⁶¹⁶ 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]  ²⁶¹⁷ 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]  ²⁶¹⁸ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ²⁶¹⁹ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ²⁶²⁰ tn Or “to rule.”

[19:15]  ²⁶²¹ 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]  ²⁶²² 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]  ²⁶²³ 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]  ²⁶²⁴ 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]  ²⁶²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ²⁶²⁶ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ²⁶²⁷ tn See the note on the word “minas” in v. 13.

[19:17]  ²⁶²⁸ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ²⁶²⁹ tn See Luke 16:10.

[19:17]  ²⁶³⁰ 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]  ²⁶³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:19]  ²⁶³² tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ²⁶³³ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:20]  ²⁶³⁴ 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]  ²⁶³⁵ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ²⁶³⁶ tn Grk “behold.”

[19:20]  ²⁶³⁷ 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]  ²⁶³⁸ 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]  ²⁶³⁹ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ²⁶⁴⁰ 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]  ²⁶⁴¹ 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]  ²⁶⁴² tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ²⁶⁴³ tn Grk “out of your own mouth” (an idiom).

[19:22]  ²⁶⁴⁴ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ²⁶⁴⁵ tn Or “exacting,” “harsh,” “hard.”

[19:23]  ²⁶⁴⁶ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ²⁶⁴⁷ 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]  ²⁶⁴⁸ 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]  ²⁶⁴⁹ tn Grk “the ten minas.”

[19:25]  ²⁶⁵⁰ 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]  ²⁶⁵¹ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[19:26]  ²⁶⁵² 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]  ²⁶⁵³ 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]  ²⁶⁵⁴ tn Grk “to rule over them.”

[19:27]  ²⁶⁵⁵ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ²⁶⁵⁶ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:28]  ²⁶⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ²⁶⁵⁸ tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ²⁶⁵⁹ 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]  ²⁶⁶⁰ 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]  ²⁶⁶¹ 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]  ²⁶⁶² 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]  ²⁶⁶³ tn Grk “saying.”

[19:30]  ²⁶⁶⁴ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ²⁶⁶⁵ 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]  ²⁶⁶⁶ tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ²⁶⁶⁷ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ²⁶⁶⁸ tn Grk “sent ahead and went and found.”

[19:32]  ²⁶⁶⁹ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ²⁶⁷⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ²⁶⁷¹ tn Grk “said to them.”

[19:35]  ²⁶⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ²⁶⁷³ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ²⁶⁷⁴ sn See Zech 9:9.

[19:35]  ²⁶⁷⁵ 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]  ²⁶⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ²⁶⁷⁷ 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]  ²⁶⁷⁸ 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]  ²⁶⁷⁹ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²⁶⁸⁰ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²⁶⁸¹ 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]  ²⁶⁸² sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²⁶⁸³ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²⁶⁸⁴ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ²⁶⁸⁵ 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]  ²⁶⁸⁶ sn A quotation from Ps 118:26.

[19:39]  ²⁶⁸⁷ 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]  ²⁶⁸⁸ sn See the note on Pharisees in 5:17.

[19:39]  ²⁶⁸⁹ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ²⁶⁹⁰ 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]  ²⁶⁹¹ tn Grk “these.”

[19:40]  ²⁶⁹² 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]  ²⁶⁹³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ²⁶⁹⁴ tn Grk “he.”

[19:41]  ²⁶⁹⁵ 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]  ²⁶⁹⁶ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ²⁶⁹⁷ 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]  ²⁶⁹⁸ 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]  ²⁶⁹⁹ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ²⁷⁰⁰ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ²⁷⁰¹ 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]  ²⁷⁰² 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]  ²⁷⁰³ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²⁷⁰⁴ tn Grk “leave stone on stone.”

[19:44]  ²⁷⁰⁵ 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]  ²⁷⁰⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ²⁷⁰⁷ tn Grk “he.”

[19:45]  ²⁷⁰⁸ 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]  ²⁷⁰⁹ 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]  ²⁷¹⁰ sn A quotation from Isa 56:7.

[19:46]  ²⁷¹¹ tn Or “a hideout” (see L&N 1.57).

[19:46]  ²⁷¹² 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]  ²⁷¹³ 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]  ²⁷¹⁴ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ²⁷¹⁵ 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]  ²⁷¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ²⁷¹⁷ tn Grk “they did not find the thing that they might do.”

[19:48]  ²⁷¹⁸ 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.

[18:1]  ²⁷¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²⁷²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²⁷²¹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ²⁷²² sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:2]  ²⁷²³ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ²⁷²⁴ tn Or “town.”

[18:2]  ²⁷²⁵ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ²⁷²⁶ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ²⁷²⁷ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ²⁷²⁸ tn Or “town.”

[18:3]  ²⁷²⁹ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ²⁷³⁰ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ²⁷³¹ tn Grk “after these things.”

[18:4]  ²⁷³² tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ²⁷³³ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ²⁷³⁴ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ²⁷³⁵ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:7]  ²⁷³⁶ tn Here δέ (de) has not been translated.

[18:7]  ²⁷³⁷ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ²⁷³⁸ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²⁷³⁹ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:8]  ²⁷⁴⁰ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ²⁷⁴¹ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:9]  ²⁷⁴² tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ²⁷⁴³ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ²⁷⁴⁴ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ²⁷⁴⁵ sn See the note on Pharisees in 5:17.

[18:10]  ²⁷⁴⁶ sn See the note on tax collectors in 3:12.

[18:11]  ²⁷⁴⁷ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ²⁷⁴⁸ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ²⁷⁴⁹ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ²⁷⁵⁰ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ²⁷⁵¹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ²⁷⁵² sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ²⁷⁵³ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ²⁷⁵⁴ tn Or “I tithe.”

[18:13]  ²⁷⁵⁵ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ²⁷⁵⁶ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²⁷⁵⁷ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²⁷⁵⁸ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:14]  ²⁷⁵⁹ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ²⁷⁶⁰ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²⁷⁶¹ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:19]  ²⁷⁶² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ²⁷⁶³ 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.

[1:1]  ²⁷⁶⁴ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ²⁷⁶⁵ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ²⁷⁶⁶ tn Or “events.”

[1:1]  ²⁷⁶⁷ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:2]  ²⁷⁶⁸ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ²⁷⁶⁹ tn Or “delivered.”

[1:2]  ²⁷⁷⁰ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ²⁷⁷¹ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:3]  ²⁷⁷² tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ²⁷⁷³ sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ²⁷⁷⁴ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ²⁷⁷⁵ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[1:4]  ²⁷⁷⁶ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ²⁷⁷⁷ tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[1:5]  ²⁷⁷⁸ tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:5]  ²⁷⁷⁹ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ²⁷⁸⁰ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ²⁷⁸¹ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ²⁷⁸² tn Grk “and her name was Elizabeth.”

[1:5]  ²⁷⁸³ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:6]  ²⁷⁸⁴ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ²⁷⁸⁵ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ²⁷⁸⁶ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:7]  ²⁷⁸⁷ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ²⁷⁸⁸ tn Grk “were both advanced in days” (an idiom for old age).

[1:8]  ²⁷⁸⁹ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:8]  ²⁷⁹⁰ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ²⁷⁹¹ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:9]  ²⁷⁹² tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ²⁷⁹³ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ²⁷⁹⁴ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:10]  ²⁷⁹⁵ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ²⁷⁹⁶ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ²⁷⁹⁷ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:11]  ²⁷⁹⁸ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ²⁷⁹⁹ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ²⁸⁰⁰ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:12]  ²⁸⁰¹ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ²⁸⁰² tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[1:13]  ²⁸⁰³ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ²⁸⁰⁴ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ²⁸⁰⁵ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:14]  ²⁸⁰⁶ tn Grk “This will be joy and gladness.”

[1:14]  ²⁸⁰⁷ tn Or “because of.”

[1:14]  ²⁸⁰⁸ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:15]  ²⁸⁰⁹ tn Grk “before.”

[1:15]  ²⁸¹⁰ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ²⁸¹¹ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[1:16]  ²⁸¹² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ²⁸¹³ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ²⁸¹⁴ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:17]  ²⁸¹⁵ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ²⁸¹⁶ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:18]  ²⁸¹⁷ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ²⁸¹⁸ tn Grk “How will I know this?”

[1:18]  ²⁸¹⁹ tn Grk “is advanced in days” (an idiom for old age).

[1:19]  ²⁸²⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ²⁸²¹ tn Grk “the one who is standing before God.”

[1:19]  ²⁸²² tn Grk “to announce these things of good news to you.”

[1:20]  ²⁸²³ tn Grk “behold.”

[1:20]  ²⁸²⁴ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ²⁸²⁵ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:21]  ²⁸²⁶ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ²⁸²⁷ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ²⁸²⁸ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ²⁸²⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ²⁸³⁰ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ²⁸³¹ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ²⁸³² tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ²⁸³³ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ²⁸³⁴ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[1:23]  ²⁸³⁵ tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:24]  ²⁸³⁶ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ²⁸³⁷ tn Or “Elizabeth conceived.”

[1:24]  ²⁸³⁸ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ²⁸³⁹ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:25]  ²⁸⁴⁰ tn Grk “Thus.”

[1:25]  ²⁸⁴¹ tn Grk “in the days.”

[1:25]  ²⁸⁴² tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ²⁸⁴³ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ²⁸⁴⁴ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:26]  ²⁸⁴⁵ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ²⁸⁴⁶ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ²⁸⁴⁷ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ²⁸⁴⁸ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:26]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:27]  ²⁸⁴⁹ tn Or “promised in marriage.”

[1:27]  ²⁸⁵⁰ tn Grk “Joseph, of the house of David.”

[1:27]  sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

[1:28]  ²⁸⁵¹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ²⁸⁵² tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ²⁸⁵³ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ²⁸⁵⁴ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ²⁸⁵⁵ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:29]  ²⁸⁵⁶ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ²⁸⁵⁷ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ²⁸⁵⁸ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:30]  ²⁸⁵⁹ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ²⁸⁶⁰ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ²⁸⁶¹ tn Or “grace.”

[1:30]  sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

[1:31]  ²⁸⁶² tn Grk “And behold.”

[1:31]  ²⁸⁶³ tn Grk “you will conceive in your womb.”

[1:31]  ²⁸⁶⁴ tn Or “and bear.”

[1:31]  ²⁸⁶⁵ tn Grk “you will call his name.”

[1:31]  ²⁸⁶⁶ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:32]  ²⁸⁶⁷ tn Grk “this one.”

[1:32]  ²⁸⁶⁸ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ²⁸⁶⁹ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ²⁸⁷⁰ tn Or “ancestor.”

[1:33]  ²⁸⁷¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ²⁸⁷² tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[1:34]  ²⁸⁷³ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ²⁸⁷⁴ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[1:35]  ²⁸⁷⁵ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ²⁸⁷⁶ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ²⁸⁷⁷ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ²⁸⁷⁸ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ²⁸⁷⁹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[1:36]  ²⁸⁸⁰ tn Grk “behold.”

[1:36]  ²⁸⁸¹ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ²⁸⁸² tn Or “has conceived.”

[1:36]  ²⁸⁸³ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:37]  ²⁸⁸⁴ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

[1:38]  ²⁸⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ²⁸⁸⁶ tn Grk “behold.”

[1:38]  ²⁸⁸⁷ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ²⁸⁸⁸ tn Grk “let this be to me.”

[1:38]  ²⁸⁸⁹ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ²⁸⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:39]  ²⁸⁹¹ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ²⁸⁹² sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[1:41]  ²⁸⁹³ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ²⁸⁹⁴ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ²⁸⁹⁵ tn The antecedent of “her” is Elizabeth.

[1:41]  ²⁸⁹⁶ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:42]  ²⁸⁹⁷ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ²⁸⁹⁸ tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ²⁸⁹⁹ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ²⁹⁰⁰ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:43]  ²⁹⁰¹ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[1:44]  ²⁹⁰² tn Grk “for behold.”

[1:44]  ²⁹⁰³ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ²⁹⁰⁴ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[1:45]  ²⁹⁰⁵ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ²⁹⁰⁶ tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ²⁹⁰⁷ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ²⁹⁰⁸ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[1:46]  ²⁹⁰⁹ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ²⁹¹⁰ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:46]  ²⁹¹¹ tn Or “lifts up the Lord in praise.”

[1:46]  ²⁹¹² sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

[1:47]  ²⁹¹³ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[1:48]  ²⁹¹⁴ tn See the note on the word “servant” in v. 38.

[1:48]  ²⁹¹⁵ tn Grk “for behold.”

[1:48]  ²⁹¹⁶ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ²⁹¹⁷ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:49]  ²⁹¹⁸ tn Traditionally, “the Mighty One.”

[1:50]  ²⁹¹⁹ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ²⁹²⁰ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ²⁹²¹ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:51]  ²⁹²² tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ²⁹²³ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:52]  ²⁹²⁴ tn Or “rulers.”

[1:52]  ²⁹²⁵ tn Or “those of humble position”

[1:52]  sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

[1:53]  ²⁹²⁶ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ²⁹²⁷ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[1:54]  ²⁹²⁸ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ²⁹²⁹ tn Or “his [God’s] loyal love.”

[1:55]  ²⁹³⁰ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ²⁹³¹ tn Grk “fathers.”

[1:55]  ²⁹³² tn Grk “his seed” (an idiom for offspring or descendants).

[1:56]  ²⁹³³ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ²⁹³⁴ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ²⁹³⁵ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:57]  ²⁹³⁶ tn Grk “the time was fulfilled.”

[1:57]  ²⁹³⁷ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[1:58]  ²⁹³⁸ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ²⁹³⁹ tn Grk “had magnified his mercy with her.”

[1:58]  ²⁹⁴⁰ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[1:59]  ²⁹⁴¹ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ²⁹⁴² sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ²⁹⁴³ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[1:60]  ²⁹⁴⁴ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ²⁹⁴⁵ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ²⁹⁴⁶ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ²⁹⁴⁷ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[1:61]  ²⁹⁴⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ²⁹⁴⁹ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ²⁹⁵⁰ tn Grk “There is no one from your relatives who is called by this name.”

[1:62]  ²⁹⁵¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ²⁹⁵² tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ²⁹⁵³ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ²⁹⁵⁴ tn Grk “what he might wish to call him.”

[1:63]  ²⁹⁵⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ²⁹⁵⁶ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ²⁹⁵⁷ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ²⁹⁵⁸ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[1:64]  ²⁹⁵⁹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ²⁹⁶⁰ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ²⁹⁶¹ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ²⁹⁶² tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[1:65]  ²⁹⁶³ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[1:66]  ²⁹⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ²⁹⁶⁵ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ²⁹⁶⁶ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ²⁹⁶⁷ tn Or “what manner of child will this one be?”

[1:66]  ²⁹⁶⁸ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[1:67]  ²⁹⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ²⁹⁷⁰ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:67]  sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

[1:68]  ²⁹⁷¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ²⁹⁷² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ²⁹⁷³ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[1:69]  ²⁹⁷⁴ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ²⁹⁷⁵ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ²⁹⁷⁶ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ²⁹⁷⁷ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ²⁹⁷⁸ tn Grk “from the ages,” “from eternity.”

[1:71]  ²⁹⁷⁹ tn Grk “from long ago, salvation.”

[1:71]  ²⁹⁸⁰ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ²⁹⁸¹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ²⁹⁸² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ²⁹⁸³ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ²⁹⁸⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ²⁹⁸⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ²⁹⁸⁶ tn Or “forefather”; Grk “father.”

[1:73]  ²⁹⁸⁷ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ²⁹⁸⁸ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ²⁹⁸⁹ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ²⁹⁹⁰ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ²⁹⁹¹ tn Grk “all our days.”

[1:76]  ²⁹⁹² sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ²⁹⁹³ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ²⁹⁹⁴ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ²⁹⁹⁵ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ²⁹⁹⁶ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[1:77]  ²⁹⁹⁷ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ²⁹⁹⁸ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[1:78]  ²⁹⁹⁹ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ³⁰⁰⁰ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ³⁰⁰¹ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ³⁰⁰² tn Grk “shall visit us.”

[1:79]  ³⁰⁰³ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ³⁰⁰⁴ tn Or “the path.”

[1:80]  ³⁰⁰⁵ tn This verb is imperfect.

[1:80]  ³⁰⁰⁶ tn This verb is also imperfect.

[1:80]  ³⁰⁰⁷ tn Or “desert.”

[1:80]  ³⁰⁰⁸ tn Grk “until the day of his revealing.”

[20:19]  ³⁰⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ³⁰¹⁰ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ³⁰¹¹ tn Grk “tried to lay hands on him.”

[20:19]  ³⁰¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:20]  ³⁰¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ³⁰¹⁴ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ³⁰¹⁵ tn Grk “so that they might catch him in some word.”

[20:20]  ³⁰¹⁶ 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]  ³⁰¹⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ³⁰¹⁸ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ³⁰¹⁹ 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]  ³⁰²⁰ 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]  ³⁰²¹ 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]  ³⁰²² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[20:23]  ³⁰²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ³⁰²⁴ 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]  ³⁰²⁵ 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]  ³⁰²⁶ 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]  ³⁰²⁷ tn Grk “whose likeness and inscription does it have?”

[20:25]  ³⁰²⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ³⁰²⁹ 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]  ³⁰³⁰ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ³⁰³¹ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ³⁰³² tn Grk “to trap him in a saying.”

[20:26]  ³⁰³³ tn Or “amazed.”