Lukas 3:1--9:62
Konteks3:1 In the fifteenth year of the reign of Tiberius Caesar, 1 when Pontius Pilate 2 was governor of Judea, and Herod 3 was tetrarch 4 of Galilee, and his brother Philip 5 was tetrarch of the region of Iturea and Trachonitis, and Lysanias 6 was tetrarch of Abilene, 3:2 during the high priesthood 7 of Annas and Caiaphas, the word 8 of God came to John the son of Zechariah in the wilderness. 9 3:3 He 10 went into all the region around the Jordan River, 11 preaching a baptism of repentance for the forgiveness of sins. 12
3:4 As it is written in the book of the words of Isaiah the prophet,
“The voice 13 of one shouting in the wilderness: 14
‘Prepare the way for the Lord,
make 15 his paths straight.
3:5 Every valley will be filled, 16
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 17 will see the salvation of God.’” 18
3:7 So John 19 said to the crowds 20 that came out to be baptized by him, “You offspring of vipers! 21 Who warned you to flee 22 from the coming wrath? 3:8 Therefore produce 23 fruit 24 that proves your repentance, and don’t begin to say 25 to yourselves, ‘We have Abraham as our father.’ 26 For I tell you that God can raise up children for Abraham from these stones! 27 3:9 Even now the ax is laid at the root of the trees, 28 and every tree that does not produce good fruit will be 29 cut down and thrown into the fire.”
3:10 So 30 the crowds were asking 31 him, “What then should we do?” 3:11 John 32 answered them, 33 “The person who has two tunics 34 must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 35 also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 36 than you are required to.” 37 3:14 Then some soldiers 38 also asked him, “And as for us – what should we do?” 39 He told them, “Take money from no one by violence 40 or by false accusation, 41 and be content with your pay.”
3:15 While the people were filled with anticipation 42 and they all wondered 43 whether perhaps John 44 could be the Christ, 45 3:16 John answered them all, 46 “I baptize you with water, 47 but one more powerful than I am is coming – I am not worthy 48 to untie the strap 49 of his sandals. He will baptize you with the Holy Spirit and fire. 50 3:17 His winnowing fork 51 is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 52 but the chaff he will burn up with inextinguishable fire.” 53
3:18 And in this way, 54 with many other exhortations, John 55 proclaimed good news to the people. 3:19 But when John rebuked Herod 56 the tetrarch 57 because of Herodias, his brother’s wife, 58 and because of all the evil deeds 59 that he had done, 3:20 Herod added this to them all: He locked up John in prison.
3:21 Now when 60 all the people were baptized, Jesus also was baptized. And while he was praying, 61 the heavens 62 opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. 63 And a voice came from heaven, “You are my one dear Son; 64 in you I take great delight.” 65
3:23 So 66 Jesus, when he began his ministry, 67 was about thirty years old. He was 68 the son (as was supposed) 69 of Joseph, the son 70 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, 71 the son of Shealtiel, 72 the son of Neri, 73 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, 74 the son of David, 75 3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 76 the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, 77 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, 78 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, 79 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, 80 the son of Kenan, 81 3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. 82
4:1 Then 83 Jesus, full of the Holy Spirit, returned from the Jordan River 84 and was led by the Spirit 85 in 86 the wilderness, 87 4:2 where for forty days he endured temptations 88 from the devil. He 89 ate nothing 90 during those days, and when they were completed, 91 he was famished. 4:3 The devil said to him, “If 92 you are the Son of God, command this stone to become bread.” 93 4:4 Jesus answered him, “It is written, ‘Man 94 does not live by bread alone.’” 95
4:5 Then 96 the devil 97 led him up 98 to a high place 99 and showed him in a flash all the kingdoms of the world. 4:6 And he 100 said to him, “To you 101 I will grant this whole realm 102 – and the glory that goes along with it, 103 for it has been relinquished 104 to me, and I can give it to anyone I wish. 4:7 So then, if 105 you will worship 106 me, all this will be 107 yours.” 4:8 Jesus 108 answered him, 109 “It is written, ‘You are to worship 110 the Lord 111 your God and serve only him.’” 112
4:9 Then 113 the devil 114 brought him to Jerusalem, 115 had him stand 116 on the highest point of the temple, 117 and said to him, “If 118 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,’ 119 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 120 4:12 Jesus 121 answered him, 122 “It is said, ‘You are not to put the Lord your God to the test.’” 123 4:13 So 124 when the devil 125 had completed every temptation, he departed from him until a more opportune time. 126
4:14 Then 127 Jesus, in the power of the Spirit, 128 returned to Galilee, and news about him spread 129 throughout the surrounding countryside. 130 4:15 He 131 began to teach 132 in their synagogues 133 and was praised 134 by all.
4:16 Now 135 Jesus 136 came to Nazareth, 137 where he had been brought up, and went into the synagogue 138 on the Sabbath day, as was his custom. 139 He 140 stood up to read, 141 4:17 and the scroll of the prophet Isaiah was given to him. He 142 unrolled 143 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 144 me to proclaim good news 145 to the poor. 146
He has sent me 147 to proclaim release 148 to the captives
and the regaining of sight 149 to the blind,
to set free 150 those who are oppressed, 151
4:19 to proclaim the year 152 of the Lord’s favor.” 153
4:20 Then 154 he rolled up 155 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 156 him. 4:21 Then 157 he began to tell them, “Today 158 this scripture has been fulfilled even as you heard it being read.” 159 4:22 All 160 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 161 said, “Isn’t this 162 Joseph’s son?” 4:23 Jesus 163 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 164 and say, ‘What we have heard that you did in Capernaum, 165 do here in your hometown too.’” 4:24 And he added, 166 “I tell you the truth, 167 no prophet is acceptable 168 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 169 when the sky 170 was shut up three and a half years, and 171 there was a great famine over all the land. 4:26 Yet 172 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 173 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 174 yet 175 none of them was cleansed except Naaman the Syrian.” 176 4:28 When they heard this, all the people 177 in the synagogue were filled with rage. 4:29 They got up, forced 178 him out of the town, 179 and brought him to the brow of the hill on which their town was built, so that 180 they could throw him down the cliff. 181 4:30 But he passed through the crowd 182 and went on his way. 183
4:31 So 184 he went down to Capernaum, 185 a town 186 in Galilee, and on the Sabbath he began to teach the people. 187 4:32 They 188 were amazed 189 at his teaching, because he spoke 190 with authority. 191
4:33 Now 192 in the synagogue 193 there was a man who had the spirit of an unclean 194 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 195 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 196 of God.” 4:35 But 197 Jesus rebuked him: 198 “Silence! Come out of him!” 199 Then, after the demon threw the man 200 down in their midst, he came out of him without hurting him. 201 4:36 They 202 were all amazed and began to say 203 to one another, “What’s happening here? 204 For with authority and power 205 he commands the unclean spirits, and they come out!” 4:37 So 206 the news 207 about him spread into all areas of the region. 208
4:38 After Jesus left 209 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 210 to help her. 211 4:39 So 212 he stood over her, commanded 213 the fever, and it left her. Immediately 214 she got up and began to serve 215 them.
4:40 As the sun was setting, all those who had any relatives 216 sick with various diseases brought them to Jesus. 217 He placed 218 his hands on every one of them and healed them. 4:41 Demons also came out 219 of many, crying out, 220 “You are the Son of God!” 221 But he rebuked 222 them, and would not allow them to speak, 223 because they knew that he was the Christ. 224
4:42 The next morning 225 Jesus 226 departed and went to a deserted place. Yet 227 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 228 said to them, “I must 229 proclaim the good news of the kingdom 230 of God to the other towns 231 too, for that is what I was sent 232 to do.” 233 4:44 So 234 he continued to preach in the synagogues of Judea. 235
5:1 Now 236 Jesus was standing by the Lake of Gennesaret, 237 and the crowd was pressing around him 238 to hear the word of God. 5:2 He 239 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 240 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 241 Jesus 242 sat down 243 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 244 your nets for a catch.” 5:5 Simon 245 answered, 246 “Master, 247 we worked hard all night and caught nothing! But at your word 248 I will lower 249 the nets.” 5:6 When 250 they had done this, they caught so many fish that their nets started to tear. 251 5:7 So 252 they motioned 253 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. 254 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 255 for I am a sinful man!” 256 5:9 For 257 Peter 258 and all who were with him were astonished 259 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. 260 Then 261 Jesus said to Simon, “Do not be afraid; from now on 262 you will be catching people.” 263 5:11 So 264 when they had brought their boats to shore, they left everything and followed 265 him.
5:12 While 266 Jesus 267 was in one of the towns, 268 a man came 269 to him who was covered with 270 leprosy. 271 When 272 he saw Jesus, he bowed down with his face to the ground 273 and begged him, 274 “Lord, if 275 you are willing, you can make me clean.” 5:13 So 276 he stretched out his hand and touched 277 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 278 he ordered the man 279 to tell no one, 280 but commanded him, 281 “Go 282 and show yourself to a priest, and bring the offering 283 for your cleansing, as Moses commanded, 284 as a testimony to them.” 285 5:15 But the news about him spread even more, 286 and large crowds were gathering together to hear him 287 and to be healed of their illnesses. 5:16 Yet Jesus himself 288 frequently withdrew 289 to the wilderness 290 and prayed.
5:17 Now on 291 one of those days, while he was teaching, there were Pharisees 292 and teachers of the law 293 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 294 and the power of the Lord was with him 295 to heal. 5:18 Just then 296 some men showed up, carrying a paralyzed man 297 on a stretcher. 298 They 299 were trying to bring him in and place him before Jesus. 300 5:19 But 301 since they found 302 no way to carry him in because of the crowd, they went up on the roof 303 and let him down on the stretcher 304 through the roof tiles 305 right 306 in front of Jesus. 307 5:20 When 308 Jesus 309 saw their 310 faith he said, “Friend, 311 your sins are forgiven.” 312 5:21 Then 313 the experts in the law 314 and the Pharisees began to think 315 to themselves, 316 “Who is this man 317 who is uttering blasphemies? 318 Who can forgive sins but God alone?” 5:22 When Jesus perceived 319 their hostile thoughts, 320 he said to them, 321 “Why are you raising objections 322 within yourselves? 5:23 Which is easier, 323 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 324 that the Son of Man 325 has authority on earth to forgive sins” – he said to the paralyzed man 326 – “I tell you, stand up, take your stretcher 327 and go home.” 328 5:25 Immediately 329 he stood up before them, picked 330 up the stretcher 331 he had been lying on, and went home, glorifying 332 God. 5:26 Then 333 astonishment 334 seized them all, and they glorified 335 God. They were filled with awe, 336 saying, “We have seen incredible 337 things 338 today.” 339
5:27 After 340 this, Jesus 341 went out and saw a tax collector 342 named Levi 343 sitting at the tax booth. 344 “Follow me,” 345 he said to him. 5:28 And he got up and followed him, leaving everything 346 behind. 347
5:29 Then 348 Levi gave a great banquet 349 in his house for Jesus, 350 and there was a large crowd of tax collectors and others sitting 351 at the table with them. 5:30 But 352 the Pharisees 353 and their experts in the law 354 complained 355 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 356 5:31 Jesus 357 answered them, “Those who are well don’t need a physician, but those who are sick do. 358 5:32 I have not come 359 to call the righteous, but sinners to repentance.” 360
5:33 Then 361 they said to him, “John’s 362 disciples frequently fast 363 and pray, 364 and so do the disciples of the Pharisees, 365 but yours continue to eat and drink.” 366 5:34 So 367 Jesus said to them, “You cannot make the wedding guests 368 fast while the bridegroom 369 is with them, can you? 370 5:35 But those days are coming, and when the bridegroom is taken from them, 371 at that time 372 they will fast.” 5:36 He also told them a parable: 373 “No one tears a patch from a new garment and sews 374 it on an old garment. If he does, he will have torn 375 the new, and the piece from the new will not match the old. 376 5:37 And no one pours new wine into old wineskins. 377 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. 378 5:39 379 No 380 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 381
6:1 Jesus 382 was going through the grain fields on 383 a Sabbath, 384 and his disciples picked some heads of wheat, 385 rubbed them in their hands, and ate them. 386 6:2 But some of the Pharisees 387 said, “Why are you 388 doing what is against the law 389 on the Sabbath?” 6:3 Jesus 390 answered them, 391 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 392 and ate the sacred bread, 393 which is not lawful 394 for any to eat but the priests alone, and 395 gave it to his companions?” 396 6:5 Then 397 he said to them, “The Son of Man is lord 398 of the Sabbath.”
6:6 On 399 another Sabbath, Jesus 400 entered the synagogue 401 and was teaching. Now 402 a man was there whose right hand was withered. 403 6:7 The experts in the law 404 and the Pharisees 405 watched 406 Jesus 407 closely to see if 408 he would heal on the Sabbath, 409 so that they could find a reason to accuse him. 6:8 But 410 he knew 411 their thoughts, 412 and said to the man who had the withered hand, “Get up and stand here.” 413 So 414 he rose and stood there. 6:9 Then 415 Jesus said to them, “I ask you, 416 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 417 looking around 418 at them all, he said to the man, 419 “Stretch out your hand.” The man 420 did so, and his hand was restored. 421 6:11 But they were filled with mindless rage 422 and began debating with one another what they would do 423 to Jesus.
6:12 Now 424 it was during this time that Jesus 425 went out to the mountain 426 to pray, and he spent all night 427 in prayer to God. 428 6:13 When 429 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 430 6:14 Simon 431 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 432 6:15 Matthew, Thomas, 433 James the son of Alphaeus, Simon who was called the Zealot, 434 6:16 Judas the son of James, and Judas Iscariot, 435 who became a traitor.
6:17 Then 436 he came down with them and stood on a level place. 437 And a large number 438 of his disciples had gathered 439 along with 440 a vast multitude from all over Judea, from 441 Jerusalem, 442 and from the seacoast of Tyre 443 and Sidon. 444 They came to hear him and to be healed 445 of their diseases, 6:18 and those who suffered from 446 unclean 447 spirits were cured. 6:19 The 448 whole crowd was trying to touch him, because power 449 was coming out from him and healing them all.
6:20 Then 450 he looked up 451 at his disciples and said:
“Blessed 452 are you who are poor, 453 for the kingdom of God belongs 454 to you.
6:21 “Blessed are you who hunger 455 now, for you will be satisfied. 456
“Blessed are you who weep now, for you will laugh. 457
6:22 “Blessed are you when people 458 hate you, and when they exclude you and insult you and reject you as evil 459 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 460 your reward is great in heaven. For their ancestors 461 did the same things to the prophets. 462
6:24 “But woe 463 to you who are rich, for you have received 464 your comfort 465 already.
6:25 “Woe to you who are well satisfied with food 466 now, for you will be hungry.
“Woe to you 467 who laugh 468 now, for you will mourn and weep.
6:26 “Woe to you 469 when all people 470 speak well of you, for their ancestors 471 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 472 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 473 you. 6:29 To the person who strikes you on the cheek, 474 offer the other as well, 475 and from the person who takes away your coat, 476 do not withhold your tunic 477 either. 478 6:30 Give to everyone who asks you, 479 and do not ask for your possessions 480 back 481 from the person who takes them away. 6:31 Treat others 482 in the same way that you would want them to treat you. 483
6:32 “If 484 you love those who love you, what credit is that to you? For even sinners 485 love those who love them. 486 6:33 And 487 if you do good to those who do good to you, what credit is that to you? Even 488 sinners 489 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 490 what credit is that to you? Even sinners 491 lend to sinners, so that they may be repaid in full. 492 6:35 But love your enemies, and do good, and lend, expecting nothing back. 493 Then 494 your reward will be great, and you will be sons 495 of the Most High, 496 because he is kind to ungrateful and evil people. 497 6:36 Be merciful, 498 just as your Father is merciful.
6:37 “Do 499 not judge, 500 and you will not be judged; 501 do not condemn, and you will not be condemned; forgive, 502 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 503 will be poured 504 into your lap. For the measure you use will be the measure you receive.” 505
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 506 Won’t they both fall 507 into a pit? 6:40 A disciple 508 is not greater than 509 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 510 do you see the speck 511 in your brother’s eye, but fail to see 512 the beam of wood 513 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 514 no good tree bears bad 515 fruit, nor again 516 does a bad tree bear good fruit, 6:44 for each tree is known 517 by its own fruit. For figs are not gathered 518 from thorns, nor are grapes picked 519 from brambles. 520 6:45 The good person out of the good treasury of his 521 heart 522 produces good, and the evil person out of his evil treasury 523 produces evil, for his mouth speaks 524 from what fills 525 his heart.
6:46 “Why 526 do you call me ‘Lord, Lord,’ 527 and don’t do what I tell you? 528
6:47 “Everyone who comes to me and listens to my words and puts them into practice 529 – I will show you what he is like: 6:48 He is like a man 530 building a house, who dug down deep, 531 and laid the foundation on bedrock. When 532 a flood came, the river 533 burst against that house but 534 could not shake it, because it had been well built. 535 6:49 But the person who hears and does not put my words into practice 536 is like a man who built a house on the ground without a foundation. When 537 the river burst against that house, 538 it collapsed immediately, and was utterly destroyed!” 539
7:1 After Jesus 540 had finished teaching all this to the people, 541 he entered Capernaum. 542 7:2 A centurion 543 there 544 had a slave 545 who was highly regarded, 546 but who was sick and at the point of death. 7:3 When the centurion 547 heard 548 about Jesus, he sent some Jewish elders 549 to him, asking him to come 550 and heal his slave. 7:4 When 551 they came 552 to Jesus, they urged 553 him earnestly, 554 “He is worthy 555 to have you do this for him, 7:5 because he loves our nation, 556 and even 557 built our synagogue.” 558 7:6 So 559 Jesus went with them. When 560 he was not far from the house, the centurion 561 sent friends to say to him, “Lord, do not trouble yourself, 562 for I am not worthy 563 to have you come under my roof. 7:7 That is why 564 I did not presume 565 to come to you. Instead, say the word, and my servant must be healed. 566 7:8 For I too am a man set under authority, with soldiers under me. 567 I say to this one, ‘Go,’ and he goes, 568 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 569 7:9 When Jesus heard this, he was amazed 570 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 571 7:10 So 572 when those who had been sent returned to the house, they found the slave 573 well.
7:11 Soon 574 afterward 575 Jesus 576 went to a town 577 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 578 who had died was being carried out, 579 the only son of his mother (who 580 was a widow 581 ), and a large crowd from the town 582 was with her. 7:13 When 583 the Lord saw her, he had compassion 584 for her and said to her, “Do not weep.” 585 7:14 Then 586 he came up 587 and touched 588 the bier, 589 and those who carried it stood still. He 590 said, “Young man, I say to you, get up!” 7:15 So 591 the dead man 592 sat up and began to speak, and Jesus 593 gave him back 594 to his mother. 7:16 Fear 595 seized them all, and they began to glorify 596 God, saying, “A great prophet 597 has appeared 598 among us!” and “God has come to help 599 his people!” 7:17 This 600 report 601 about Jesus 602 circulated 603 throughout 604 Judea and all the surrounding country.
7:18 John’s 605 disciples informed him about all these things. So 606 John called 607 two of his disciples 7:19 and sent them to Jesus 608 to ask, 609 “Are you the one who is to come, 610 or should we look for another?” 7:20 When 611 the men came to Jesus, 612 they said, “John the Baptist has sent us to you to ask, 613 ‘Are you the one who is to come, or should we look for another?’” 614 7:21 At that very time 615 Jesus 616 cured many people of diseases, sicknesses, 617 and evil spirits, and granted 618 sight to many who were blind. 7:22 So 619 he answered them, 620 “Go tell 621 John what you have seen and heard: 622 The blind see, the lame walk, lepers are cleansed, the 623 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 624 who takes no offense at me.”
7:24 When 625 John’s messengers had gone, Jesus 626 began to speak to the crowds about John: “What did you go out into the wilderness 627 to see? A reed shaken by the wind? 628 7:25 What 629 did you go out to see? A man dressed in fancy 630 clothes? 631 Look, those who wear fancy clothes and live in luxury 632 are in kings’ courts! 633 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 634 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 635 who will prepare your way before you.’ 636 7:28 I tell you, among those born of women no one is greater 637 than John. 638 Yet the one who is least 639 in the kingdom of God 640 is greater than he is.” 7:29 (Now 641 all the people who heard this, even the tax collectors, 642 acknowledged 643 God’s justice, because they had been baptized 644 with John’s baptism. 7:30 However, the Pharisees 645 and the experts in religious law 646 rejected God’s purpose 647 for themselves, because they had not been baptized 648 by John. 649 ) 650
7:31 “To what then should I compare the people 651 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 652
‘We played the flute for you, yet you did not dance; 653
we wailed in mourning, 654 yet you did not weep.’
7:33 For John the Baptist has come 655 eating no bread and drinking no wine, 656 and you say, ‘He has a demon!’ 657 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 658 a glutton and a drunk, a friend of tax collectors and sinners!’ 659 7:35 But wisdom is vindicated 660 by all her children.” 661
7:36 Now one of the Pharisees 662 asked Jesus 663 to have dinner with him, so 664 he went into the Pharisee’s house and took his place at the table. 665 7:37 Then 666 when a woman of that town, who was a sinner, learned that Jesus 667 was dining 668 at the Pharisee’s house, she brought an alabaster jar 669 of perfumed oil. 670 7:38 As 671 she stood 672 behind him at his feet, weeping, she began to wet his feet with her tears. She 673 wiped them with her hair, 674 kissed 675 them, 676 and anointed 677 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 678 he said to himself, “If this man were a prophet, 679 he would know who and what kind of woman 680 this is who is touching him, that she is a sinner.” 7:40 So 681 Jesus answered him, 682 “Simon, I have something to say to you.” He replied, 683 “Say it, Teacher.” 7:41 “A certain creditor 684 had two debtors; one owed him 685 five hundred silver coins, 686 and the other fifty. 7:42 When they could not pay, he canceled 687 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 688 “I suppose the one who had the bigger debt canceled.” 689 Jesus 690 said to him, “You have judged rightly.” 7:44 Then, 691 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, 692 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 693 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 694 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 695 but the one who is forgiven little loves little.” 7:48 Then 696 Jesus 697 said to her, “Your sins are forgiven.” 698 7:49 But 699 those who were at the table 700 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 701 said to the woman, “Your faith 702 has saved you; 703 go in peace.”
8:1 Some time 704 afterward 705 he went on through towns 706 and villages, preaching and proclaiming the good news 707 of the kingdom of God. 708 The 709 twelve were with him, 8:2 and also some women 710 who had been healed of evil spirits and disabilities: 711 Mary 712 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 713 (Herod’s 714 household manager), 715 Susanna, and many others who provided for them 716 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 717 from one town after another, 718 he spoke to them 719 in a parable: 8:5 “A sower went out to sow 720 his seed. 721 And as he sowed, some fell along the path and was trampled on, and the wild birds 722 devoured it. 8:6 Other seed fell on rock, 723 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 724 and they grew up with it and choked 725 it. 8:8 But 726 other seed fell on good soil and grew, 727 and it produced a hundred times as much grain.” 728 As he said this, 729 he called out, “The one who has ears to hear had better listen!” 730
8:9 Then 731 his disciples asked him what this parable meant. 732 8:10 He 733 said, “You have been given 734 the opportunity to know 735 the secrets 736 of the kingdom of God, 737 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 738
8:11 “Now the parable means 739 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 740 comes and takes away the word 741 from their hearts, so that they may not believe 742 and be saved. 8:13 Those 743 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, 744 but 745 in a time of testing 746 fall away. 747 8:14 As for the seed that 748 fell among thorns, these are the ones who hear, but 749 as they go on their way they are choked 750 by the worries and riches and pleasures of life, 751 and their fruit does not mature. 752 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 753 the word, cling to it 754 with an honest and good 755 heart, and bear fruit with steadfast endurance. 756
8:16 “No one lights 757 a lamp 758 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. 759 8:17 For nothing is hidden 760 that will not be revealed, 761 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 762 for whoever has will be given more, but 763 whoever does not have, even what he thinks he has 764 will be taken from him.”
8:19 Now Jesus’ 765 mother and his brothers 766 came to him, but 767 they could not get near him because of the crowd. 8:20 So 768 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 769 to them, “My mother and my brothers are those 770 who hear the word of God and do it.” 771
8:22 One 772 day Jesus 773 got into a boat 774 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 775 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 776 came down on the lake, 777 and the boat 778 started filling up with water, and they were in danger. 8:24 They 779 came 780 and woke him, saying, “Master, Master, 781 we are about to die!” So 782 he got up and rebuked 783 the wind and the raging waves; 784 they died down, and it was calm. 8:25 Then 785 he said to them, “Where is your faith?” 786 But they were afraid and amazed, 787 saying to one another, “Who then is this? He commands even the winds and the water, 788 and they obey him!”
8:26 So 789 they sailed over to the region of the Gerasenes, 790 which is opposite 791 Galilee. 8:27 As 792 Jesus 793 stepped ashore, 794 a certain man from the town 795 met him who was possessed by demons. 796 For a long time this man 797 had worn no clothes and had not lived in a house, but among 798 the tombs. 8:28 When he saw 799 Jesus, he cried out, fell 800 down before him, and shouted with a loud voice, “Leave me alone, 801 Jesus, Son of the Most High 802 God! I beg you, do not torment 803 me!” 8:29 For Jesus 804 had started commanding 805 the evil 806 spirit to come out of the man. (For it had seized him many times, so 807 he would be bound with chains and shackles 808 and kept under guard. But 809 he would break the restraints and be driven by the demon into deserted 810 places.) 811 8:30 Jesus then 812 asked him, “What is your name?” He 813 said, “Legion,” 814 because many demons had entered him. 8:31 And they began to beg 815 him not to order 816 them to depart into the abyss. 817 8:32 Now a large herd of pigs was feeding there on the hillside, 818 and the demonic spirits 819 begged Jesus 820 to let them go into them. He gave them permission. 821 8:33 So 822 the demons came out of the man and went into the pigs, and the herd of pigs 823 rushed down the steep slope into the lake and drowned. 8:34 When 824 the herdsmen saw what had happened, they ran off and spread the news 825 in the town 826 and countryside. 8:35 So 827 the people went out to see what had happened, and they came to Jesus. They 828 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 829 who had seen it told them how the man who had been demon-possessed had been healed. 830 8:37 Then 831 all the people of the Gerasenes 832 and the surrounding region 833 asked Jesus 834 to leave them alone, 835 for they were seized with great fear. 836 So 837 he got into the boat and left. 838 8:38 The man from whom the demons had gone out begged to go 839 with him, but Jesus 840 sent him away, saying, 8:39 “Return to your home, 841 and declare 842 what God has done for you.” 843 So 844 he went away, proclaiming throughout the whole town 845 what Jesus 846 had done for him.
8:40 Now when Jesus returned, 847 the crowd welcomed him, because they were all waiting for him. 8:41 Then 848 a man named Jairus, who was a ruler 849 of the synagogue, 850 came up. Falling 851 at Jesus’ feet, he pleaded 852 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 853
As Jesus was on his way, the crowds pressed 854 around him. 8:43 Now 855 a woman was there who had been suffering from a hemorrhage 856 for twelve years 857 but could not be healed by anyone. 8:44 She 858 came up behind Jesus 859 and touched the edge 860 of his cloak, 861 and at once the bleeding 862 stopped. 8:45 Then 863 Jesus asked, 864 “Who was it who touched me?” When they all denied it, Peter 865 said, “Master, the crowds are surrounding you and pressing 866 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 867 from me.” 8:47 When 868 the woman saw that she could not escape notice, 869 she came trembling and fell down before him. In 870 the presence of all the people, she explained why 871 she had touched him and how she had been immediately healed. 8:48 Then 872 he said to her, “Daughter, your faith has made you well. 873 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 874 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 875 him, “Do not be afraid; just believe, and she will be healed.” 876 8:51 Now when he came to the house, Jesus 877 did not let anyone go in with him except Peter, John, 878 and James, and the child’s father and mother. 8:52 Now they were all 879 wailing and mourning 880 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 881 of him, because they knew 882 that she was dead. 883 8:54 But Jesus 884 gently took her by the hand and said, 885 “Child, get up.” 8:55 Her 886 spirit returned, 887 and she got up immediately. Then 888 he told them to give her something to eat. 8:56 Her 889 parents were astonished, but he ordered them to tell no one 890 what had happened.
9:1 After 891 Jesus 892 called 893 the twelve 894 together, he gave them power and authority over all demons and to cure 895 diseases, 9:2 and he sent 896 them out to proclaim 897 the kingdom of God 898 and to heal the sick. 899 9:3 He 900 said to them, “Take nothing for your 901 journey – no staff, 902 no bag, 903 no bread, no money, and do not take an extra tunic. 904 9:4 Whatever 905 house you enter, stay there 906 until you leave the area. 907 9:5 Wherever 908 they do not receive you, 909 as you leave that town, 910 shake the dust off 911 your feet as a testimony against them.” 9:6 Then 912 they departed and went throughout 913 the villages, proclaiming the good news 914 and healing people everywhere.
9:7 Now Herod 915 the tetrarch 916 heard about everything that was happening, and he was thoroughly perplexed, 917 because some people were saying that John 918 had been raised from the dead, 9:8 while others were saying that Elijah 919 had appeared, and still others that one of the prophets of long ago had risen. 920 9:9 Herod said, “I had John 921 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 922
9:10 When 923 the apostles returned, 924 they told Jesus 925 everything they had done. Then 926 he took them with him and they withdrew privately to a town 927 called Bethsaida. 928 9:11 But when the crowds found out, they followed him. He 929 welcomed them, spoke to them about the kingdom of God, 930 and cured those who needed healing. 931 9:12 Now the day began to draw to a close, 932 so 933 the twelve came and said to Jesus, 934 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 935 and food, because we are in an isolated place.” 936 9:13 But he said to them, “You 937 give them something to eat.” They 938 replied, 939 “We have no more than five loaves and two fish – unless 940 we go 941 and buy food 942 for all these people.” 9:14 (Now about five thousand men 943 were there.) 944 Then 945 he said to his disciples, “Have 946 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 947 and the people 948 all sat down.
9:16 Then 949 he took the five loaves and the two fish, and looking up to heaven he gave thanks 950 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 951 was picked up – twelve baskets of broken pieces.
9:18 Once 952 when Jesus 953 was praying 954 by himself, and his disciples were nearby, he asked them, 955 “Who do the crowds say that I am?” 956 9:19 They 957 answered, 958 “John the Baptist; others say Elijah; 959 and still others that one of the prophets of long ago has risen.” 960 9:20 Then 961 he said to them, “But who do you say that I am?” Peter 962 answered, 963 “The Christ 964 of God.” 9:21 But he forcefully commanded 965 them not to tell this to anyone, 966 9:22 saying, “The Son of Man must suffer 967 many things and be rejected by the elders, 968 chief priests, and experts in the law, 969 and be killed, and on the third day be raised.” 970
9:23 Then 971 he said to them all, 972 “If anyone wants to become my follower, 973 he must deny 974 himself, take up his cross daily, 975 and follow me. 9:24 For whoever wants to save his life will lose it, 976 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 977 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 978 of me and my words, the Son of Man will be ashamed of that person 979 when he comes in his glory and in the glory 980 of the Father and of the holy angels. 9:27 But I tell you most certainly, 981 there are some standing here who will not 982 experience 983 death before they see the kingdom of God.” 984
9:28 Now 985 about eight days 986 after these sayings, Jesus 987 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 988 he was praying, 989 the appearance of his face was transformed, 990 and his clothes became very bright, a brilliant white. 991 9:30 Then 992 two men, Moses and Elijah, 993 began talking with him. 994 9:31 They appeared in glorious splendor and spoke about his departure 995 that he was about to carry out 996 at Jerusalem. 997 9:32 Now Peter and those with him were quite sleepy, 998 but as they became fully awake, 999 they saw his glory and the two men standing with him. 9:33 Then 1000 as the men 1001 were starting to leave, 1002 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 1003 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 1004 he was saying this, a cloud 1005 came 1006 and overshadowed 1007 them, and they were afraid as they entered the cloud. 9:35 Then 1008 a voice came from the cloud, saying, “This is my Son, my Chosen One. 1009 Listen to him!” 1010 9:36 After 1011 the voice had spoken, Jesus was found alone. So 1012 they kept silent and told no one 1013 at that time 1014 anything of what they had seen.
9:37 Now on 1015 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 1016 a man from the crowd cried out, 1017 “Teacher, I beg you to look at 1018 my son – he is my only child! 9:39 A 1019 spirit seizes him, and he suddenly screams; 1020 it throws him into convulsions 1021 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 1022 him severely. 9:40 I 1023 begged 1024 your disciples to cast it out, but 1025 they could not do so.” 1026 9:41 Jesus answered, 1027 “You 1028 unbelieving 1029 and perverse generation! How much longer 1030 must I be with you and endure 1031 you? 1032 Bring your son here.” 9:42 As 1033 the boy 1034 was approaching, the demon threw him to the ground 1035 and shook him with convulsions. 1036 But Jesus rebuked 1037 the unclean 1038 spirit, healed the boy, and gave him back to his father. 9:43 Then 1039 they were all astonished at the mighty power 1040 of God.
But while the entire crowd 1041 was amazed at everything Jesus 1042 was doing, he said to his disciples, 9:44 “Take these words to heart, 1043 for the Son of Man is going to be betrayed into the hands of men.” 1044 9:45 But they did not understand this statement; its meaning 1045 had been concealed 1046 from them, so that they could not grasp it. Yet 1047 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 1048 as to which of them might be 1049 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 1050 he took a child, had him stand by 1051 his side, 9:48 and said to them, “Whoever welcomes 1052 this child 1053 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.” 1054
9:49 John answered, 1055 “Master, we saw someone casting out demons in your name, and we tried to stop 1056 him because he is not a disciple 1057 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
9:51 Now when 1058 the days drew near 1059 for him to be taken up, 1060 Jesus 1061 set out resolutely 1062 to go to Jerusalem. 1063 9:52 He 1064 sent messengers on ahead of him. 1065 As they went along, 1066 they entered a Samaritan village to make things ready in advance 1067 for him, 9:53 but the villagers 1068 refused to welcome 1069 him, because he was determined to go to Jerusalem. 1070 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 1071 them?” 1072 9:55 But Jesus 1073 turned and rebuked them, 1074 9:56 and they went on to another village.
9:57 As 1075 they were walking 1076 along the road, someone said to him, “I will follow you wherever you go.” 1077 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 1078 have nests, but the Son of Man has no place to lay his head.” 1079 9:59 Jesus 1080 said to another, “Follow me.” But he replied, 1081 “Lord, first let me go and bury my father.” 9:60 But Jesus 1082 said to him, “Let the dead bury their own dead, 1083 but as for you, go and proclaim the kingdom of God.” 1084 9:61 Yet 1085 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 1086 9:62 Jesus 1087 said to him, “No one who puts his 1088 hand to the plow and looks back 1089 is fit for the kingdom of God.” 1090
[3:1] 1 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
[3:1] 2 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] 3 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4
[3:1] 4 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] 5 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
[3:1] 6 sn Nothing else is known about Lysanias tetrarch of Abilene.
[3:2] 7 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from
[3:2] 8 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.
[3:3] 10 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] 11 tn “River” is not in the Greek text but is supplied for clarity.
[3:3] 12 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] 14 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] 15 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] 16 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] 18 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] 19 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:7] 20 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] 22 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] 23 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 24 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] 25 tn In other words, “do not even begin to think this.”
[3:8] 26 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] 27 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] 28 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] 29 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
[3:10] 30 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
[3:10] 31 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] 32 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:11] 33 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] 34 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] 35 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] 36 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] 37 tn Or “than you are ordered to.”
[3:14] 38 tn Grk “And soldiers.”
[3:14] 39 tn Grk “And what should we ourselves do?”
[3:14] 40 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] 41 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] 42 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] 43 tn Grk “pondered in their hearts.”
[3:15] 44 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
[3:15] 45 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] 46 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 47 tc A few
[3:16] 48 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] 49 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] 50 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] 51 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] 52 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
[3:17] 53 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
[3:18] 54 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
[3:18] 55 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[3:19] 56 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[3:19] 57 sn See the note on tetrarch in 3:1.
[3:19] 58 tc Several
[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] 59 tn Or “immoralities.”
[3:21] 60 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] 61 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] 62 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] 63 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] 64 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] 65 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin
[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] 66 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
[3:23] 67 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] 68 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] 69 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] 70 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few
[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] 71 sn On Zerubbabel see Ezra 2:2.
[3:27] 72 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
[3:27] 73 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] 74 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] 75 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] 76 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì4 א* B sys sa). Almost all the rest of the
[3:33] 77 tc The number and order of the first few names in this verse varies greatly in the
[3:34] 78 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] 79 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key
[3:37] 80 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] 81 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] 82 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] 83 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
[4:1] 84 tn “River” is not in the Greek text but is supplied for clarity.
[4:1] 85 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] 86 tc Most
[4:2] 88 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] 89 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:2] 90 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] 91 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] 92 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
[4:3] 93 tn Grk “say to this stone that it should become bread.”
[4:4] 94 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] 95 tc Most
[4:4] sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
[4:5] 96 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] 98 tc Most
[4:5] 99 tn “A high place” is not in the Greek text but has been supplied for clarity.
[4:6] 100 tn Grk “And the devil.”
[4:6] 101 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] 102 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] 103 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] 104 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] 105 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
[4:7] 106 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] 107 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] 108 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:8] 109 tc Most
[4:8] 110 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] 111 tc Most later
[4:8] sn In the form of the quotation in the Greek text found in the best
[4:8] 112 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] 113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:9] 114 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:9] 115 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:9] 116 tn Grk “and stood him.”
[4:9] 117 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] 118 tn This is another first class condition, as in v. 3.
[4:10] 119 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] 120 sn A quotation from Ps 91:12.
[4:12] 121 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:12] 122 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
[4:12] 123 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] 124 tn Here καί (kai) has been translated as “so” to indicate a summary.
[4:13] 125 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
[4:13] 126 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] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:14] 128 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] 130 tn Grk “all the surrounding region.”
[4:15] 131 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:15] 132 tn The imperfect verb has been translated ingressively.
[4:15] 133 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] 134 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] 135 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[4:16] 136 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:16] 137 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] 138 sn See the note on synagogues in 4:15.
[4:16] 139 tn Grk “according to his custom.”
[4:16] 140 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:16] 141 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] 142 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] 143 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] 144 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
[4:18] 145 tn Grk “to evangelize,” “to preach the gospel.”
[4:18] 146 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] 147 tc The majority of
[4:18] 148 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] 149 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] 150 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] 151 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] 152 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] 153 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] 154 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
[4:20] 155 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] 156 tn Or “gazing at,” “staring at.”
[4:21] 157 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[4:21] 158 sn See the note on today in 2:11.
[4:21] 159 tn Grk “in your hearing.”
[4:22] 160 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 161 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:22] 162 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] 163 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] 164 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] 165 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] 166 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
[4:24] 167 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[4:24] 168 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] 169 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] 170 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] 171 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[4:26] 172 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:26] 173 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] 174 sn On Elisha see 2 Kgs 5:1-14.
[4:27] 175 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
[4:27] 176 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] 177 tn The words “the people” are not in the Greek text but have been supplied.
[4:29] 180 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
[4:29] 181 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] 182 tn Grk “their midst.”
[4:30] 183 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] 184 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] 185 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] 187 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 188 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 189 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 190 tn Grk “because his word was.”
[4:32] 191 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] 192 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] 193 sn See the note on synagogues in 4:15.
[4:33] 194 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] 195 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] 196 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] 197 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 198 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 199 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] 200 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 201 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 202 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 203 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 204 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] 205 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] 206 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 207 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 208 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 209 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] 210 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 211 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] 212 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 213 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] 214 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] 215 tn The imperfect verb has been translated ingressively.
[4:40] 216 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] 217 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 218 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 219 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 220 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 221 tc Most
[4:41] 222 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] 223 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] 224 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] 225 tn Grk “When it became day.”
[4:42] 226 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 227 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 228 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 229 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 230 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] 232 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 233 tn Grk “because for this purpose I was sent.”
[4:44] 234 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 235 tc Most
[5:1] 236 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] 237 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 238 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 239 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 240 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 241 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 242 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 243 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 244 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 245 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 246 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 247 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 248 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 250 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 251 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 252 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 253 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 254 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 255 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] 256 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] 257 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] 258 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 259 sn In the Greek text, this term is in an emphatic position.
[5:10] 260 tn Or “business associates.”
[5:10] 261 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 262 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 263 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] 264 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 265 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] 266 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] 267 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 269 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] 270 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 271 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] 272 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] 273 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 274 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 275 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] 276 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 277 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] 278 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 279 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 280 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] 281 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] 282 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] 283 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] 284 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 285 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] 286 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 287 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] 288 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 289 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
[5:17] 291 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] 292 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] 293 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] 294 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] 295 tc Most
[5:18] 296 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] 297 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] 298 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] 299 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] 300 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 301 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] 302 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 303 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] 304 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] 305 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] 306 tn Grk “in the midst.”
[5:19] 307 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] 308 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 309 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 310 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] 311 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] 312 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] 313 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 314 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] 315 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 316 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 317 tn Grk “this one” (οὗτος, Joutos).
[5:21] 318 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] 319 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] 320 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] 321 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] 322 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] 323 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] 324 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] 325 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] 326 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] 327 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] 328 tn Grk “to your house.”
[5:25] 329 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 330 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] 331 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] 332 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] 333 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 334 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 335 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] 336 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 337 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] 338 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] 339 sn See the note on today in 2:11.
[5:27] 340 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 341 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 342 sn See the note on tax collectors in 3:12.
[5:27] 343 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] 344 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] 345 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 346 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 347 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] 348 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 349 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] 350 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 351 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] 352 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 353 sn See the note on Pharisees in 5:17.
[5:30] 354 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 355 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] 356 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] 357 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 358 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] 359 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 360 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] 361 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 362 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 363 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] 364 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 365 sn See the note on Pharisees in 5:17.
[5:33] 366 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] 367 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] 368 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] 369 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] 370 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] 371 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] 372 tn Grk “then in those days.”
[5:36] 373 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] 374 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 375 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 376 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] 377 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] 378 tc Most
[5:38] sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:39] 379 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 380 tc ‡ Although most
[5:39] 381 tc Most
[5:39] tn Grk “good.”
[5:39] sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
[6:1] 382 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 383 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] 384 tc Most later
[6:1] 385 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] 386 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] 387 sn See the note on Pharisees in 5:17.
[6:2] 388 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] 389 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] 390 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 391 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 393 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] 394 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] 395 tc Most
[6:4] 396 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] 397 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 398 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:5] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[6:6] 399 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] 400 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 401 sn See the note on synagogues in 4:15.
[6:6] 402 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] 403 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] 404 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 405 sn See the note on Pharisees in 5:17.
[6:7] 406 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] 407 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 408 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 409 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] 410 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 411 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 412 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 413 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 414 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 415 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 416 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] 417 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 418 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] 419 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 420 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 421 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] 422 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] 423 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] 424 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] 425 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 426 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] 427 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 428 tn This is an objective genitive, so prayer “to God.”
[6:13] 429 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 430 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] 431 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] 432 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 433 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 434 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] 435 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] 436 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 437 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] 438 tn Grk “large crowd.”
[6:17] 439 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] 441 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] 442 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 443 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 444 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] 445 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] 446 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 447 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 448 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 449 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] 450 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:20] 451 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] 452 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] 453 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] 454 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] 455 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] 456 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] 457 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
[6:22] 458 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:22] 459 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] 460 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] 461 tn Or “forefathers”; Grk “fathers.”
[6:23] 462 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
[6:24] 463 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] 464 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] 465 tn Grk “your consolation.”
[6:25] 466 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
[6:25] 467 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 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] 468 sn That is, laugh with happiness and joy.
[6:26] 469 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] 470 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:26] 471 tn Or “forefathers”; Grk “fathers.”
[6:27] 472 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] 473 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] 474 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 475 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] 477 tn See the note on the word “tunics” in 3:11.
[6:29] 478 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] 479 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] 480 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
[6:30] 481 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] 482 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
[6:31] 483 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] 484 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] 485 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] 486 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] 487 tc ‡ Three key
[6:33] 488 tc Most
[6:33] 489 sn See the note on the word sinners in v. 32.
[6:34] 490 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] 491 sn See the note on the word sinners in v. 32.
[6:34] 492 tn Grk “to receive as much again.”
[6:35] 494 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] 495 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] 496 sn That is, “sons of God.”
[6:35] 497 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
[6:36] 498 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] 499 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:37] 500 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] 501 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] 502 sn On forgive see Luke 11:4; 1 Pet 3:7.
[6:38] 503 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] 504 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
[6:38] 505 tn Grk “by [the measure] with which you measure it will be measured back to you.”
[6:39] 506 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] 507 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] 509 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] 510 tn Here δέ (de) has not been translated.
[6:41] 511 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
[6:41] 512 tn Or “do not notice.”
[6:41] 513 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] 514 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] 515 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
[6:43] 516 tc Most
[6:44] 517 sn The principle of the passage is that one produces what one is.
[6:44] 518 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] 519 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
[6:44] 520 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] 521 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] 522 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] 523 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
[6:45] 524 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] 525 tn Grk “for out of the abundance of the heart his mouth speaks.”
[6:46] 526 tn Here δέ (de) has not been translated.
[6:46] 527 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] 528 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] 529 tn Grk “and does them.”
[6:48] 530 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] 531 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] 532 tn Here δέ (de) has not been translated.
[6:48] 533 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 534 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 535 tc Most
[6:49] 536 tn Grk “does not do [them].”
[6:49] 537 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] 538 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
[6:49] 539 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] 540 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:1] 541 tn Grk “After he had completed all his sayings in the hearing of the people.”
[7:1] 542 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] 543 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] 544 tn The word “there” is not in the Greek text, but is implied.
[7:2] 545 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] 546 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] 547 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
[7:3] 548 tn The participle ἀκούσας (akousas) has been taken temporally.
[7:3] 549 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] 550 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] 551 tn Here δέ (de) has not been translated.
[7:4] 552 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] 554 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
[7:4] 555 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
[7:5] 556 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] 557 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] 558 sn See the note on synagogues in 4:15.
[7:6] 559 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
[7:6] 560 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
[7:6] 561 sn See the note on the word centurion in 7:2.
[7:6] 562 tn Or “do not be bothered.”
[7:6] 563 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] 564 tn Or “roof; therefore.”
[7:7] 565 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] 566 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
[7:7] tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
[7:8] 567 tn Grk “having soldiers under me.”
[7:8] 568 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] 569 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] 570 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] 571 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] 572 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
[7:10] 573 tc Most
[7:11] 574 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] 575 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] 576 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 577 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] 578 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] 579 tn That is, carried out for burial. This was a funeral procession.
[7:12] 580 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] 581 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
[7:13] 583 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] 584 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] 585 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
[7:14] 586 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:14] 587 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] 588 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] 589 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] 590 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 591 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
[7:15] 592 tn Or “the deceased.”
[7:15] 593 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:15] 594 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
[7:16] 595 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] 596 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 597 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] 599 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] 600 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:17] 601 sn See Luke 4:14 for a similar report.
[7:17] 602 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:17] 604 tn Grk “through the whole of.”
[7:18] 605 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] 606 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] 607 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] 608 tc ‡ Although most
[7:19] 609 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] 610 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] 611 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[7:20] 612 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:20] 613 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] 614 tn This question is repeated word for word from v. 19.
[7:21] 615 tn Grk “In that hour.”
[7:21] 616 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 617 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] 618 tn Or “and bestowed (sight) on.”
[7:22] 619 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
[7:22] 620 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] 621 sn The same verb has been translated “inform” in 7:18.
[7:22] 622 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] 623 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:24] 625 tn Here δέ (de) has not been translated.
[7:24] 626 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:24] 628 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] 629 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] 630 tn Or “soft”; see L&N 79.100.
[7:25] 631 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] 632 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
[7:26] 634 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] 635 tn Grk “before your face” (an idiom).
[7:27] 636 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] 637 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] 638 tc The earliest and best
[7:28] 639 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] 640 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] 641 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
[7:29] 642 sn See the note on tax collectors in 3:12.
[7:29] 643 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] 644 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
[7:30] 645 sn See the note on Pharisees in 5:17.
[7:30] 646 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] 648 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] 649 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
[7:30] 650 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
[7:31] 651 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] 652 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 653 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] 654 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] 655 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] 656 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
[7:33] 657 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] 658 tn Grk “Behold a man.”
[7:34] 659 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] 660 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] 661 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] 662 sn See the note on Pharisees in 5:17.
[7:36] 663 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:36] 664 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
[7:36] 665 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] 666 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] 667 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:37] 668 tn Grk “was reclining at table.”
[7:37] 669 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] 670 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] 671 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] 672 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
[7:38] 673 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] 674 tn Grk “with the hair of her head.”
[7:38] 675 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] 676 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
[7:38] 677 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] 678 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] 679 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] 680 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] 681 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
[7:40] 682 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
[7:40] sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
[7:41] 684 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
[7:41] 685 tn The word “him” is not in the Greek text, but is implied.
[7:41] 686 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] 687 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] 688 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
[7:43] 689 tn Grk “the one to whom he forgave more” (see v. 42).
[7:43] 690 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[7:44] 691 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:44] 692 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] 693 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] 694 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] 695 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] 696 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 697 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 698 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 699 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 700 tn Grk “were reclining at table.”
[7:50] 701 tn Here δέ (de) has not been translated.
[7:50] 702 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 703 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] 704 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] 705 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] 707 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] 708 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] 709 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 710 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 711 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] 712 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] 713 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 714 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 715 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] 716 tc Many
[8:4] 717 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 718 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 719 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 720 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] 721 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] 722 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] 723 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 724 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 725 sn That is, crowded out the good plants.
[8:8] 726 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 727 tn Grk “when it grew, after it grew.”
[8:8] 728 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] 729 tn Grk “said these things.”
[8:8] 730 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] 731 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 732 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 733 tn Here δέ (de) has not been translated.
[8:10] 734 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] 735 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] 736 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] 737 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] 738 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] 739 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 740 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] 741 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] 742 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] 743 tn Here δέ (de) has not been translated.
[8:13] 744 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] 745 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 746 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] 747 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] 748 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 749 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 750 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 751 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] 752 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] 753 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 754 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 755 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] 756 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] 757 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 758 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] 759 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 760 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:18] 762 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 763 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 764 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] 765 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 766 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] 767 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 768 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 769 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 770 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] 771 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 772 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] 773 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 774 sn A boat that held all the disciples would be of significant size.
[8:22] 775 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] 777 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] 778 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] 779 tn Here δέ (de) has not been translated.
[8:24] 780 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 781 tn The double vocative shows great emotion.
[8:24] 782 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 783 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 784 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] 785 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 786 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] 787 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] 788 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] 789 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 790 tc The textual tradition here is quite complicated. Most
[8:26] sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.
[8:26] 791 sn That is, across the Sea of Galilee from Galilee.
[8:27] 792 tn Here δέ (de) has not been translated.
[8:27] 793 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 794 tn Grk “stepped out on land.”
[8:27] 796 tn Grk “who had demons.”
[8:27] 797 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 799 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 800 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] 801 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] 802 sn On the title Most High see Luke 1:35.
[8:28] 803 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] 804 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 805 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] 807 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] 808 tn Or “fetters”; these were chains for the feet.
[8:29] 809 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 810 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 811 sn This is a parenthetical, explanatory comment by the author.
[8:30] 812 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] 813 tn Here δέ (de) has not been translated.
[8:30] 814 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] 815 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
[8:31] 817 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] 818 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[8:32] 819 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[8:32] 820 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 821 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] 822 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
[8:33] 823 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
[8:34] 824 tn Here δέ (de) has not been translated.
[8:34] 825 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
[8:35] 827 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
[8:35] 828 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] 829 tn Here δέ (de) has not been translated.
[8:36] 830 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] 831 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:37] 832 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
[8:37] 833 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] 834 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:37] 835 tn Or “to depart from them.”
[8:37] 836 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] 837 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] 838 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
[8:38] 839 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
[8:38] 840 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:39] 841 tn Grk “your house.”
[8:39] 843 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] 844 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
[8:39] 846 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] 847 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] 848 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] 849 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] 850 sn See the note on synagogues in 4:15.
[8:41] 851 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] 852 tn This verb is an imperfect tense, commonly used by Luke for vividness.
[8:42] 853 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
[8:42] 854 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] 855 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:43] 856 tn Grk “a flow of blood.”
[8:43] 857 tc ‡ Most
[8:44] 858 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:44] 859 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:44] 860 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] 861 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
[8:44] 862 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] 863 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:45] 865 tc Most
[8:45] 866 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] 867 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] 868 tn Here δέ (de) has not been translated.
[8:47] 869 tn Or “could not remain unnoticed” (see L&N 28.83).
[8:47] 870 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] 871 tn Grk “told for what reason.”
[8:48] 872 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:48] 873 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] 874 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] 876 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] 877 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:51] 878 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] 879 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
[8:52] 880 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
[8:53] 881 tn This imperfect verb has been translated as an ingressive imperfect.
[8:53] 882 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
[8:54] 884 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:54] 885 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
[8:55] 886 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:55] 887 sn In other words, she came back to life; see Acts 20:10.
[8:55] 888 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] 889 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:56] 890 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
[9:1] 891 tn Here δέ (de) has not been translated.
[9:1] 892 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:1] 893 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] 894 tc Some
[9:1] 895 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
[9:2] 896 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] 898 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] 899 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] 900 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 901 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:3] 902 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] 903 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[9:3] 904 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
[9:4] 905 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 906 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] 907 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] 908 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:5] 909 tn Grk “all those who do not receive you.”
[9:5] 911 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] 912 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:6] 913 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] 914 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] 915 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 916 sn See the note on tetrarch in 3:1.
[9:7] 917 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 918 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 919 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] 920 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] 921 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] 922 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] 923 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 924 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 925 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 926 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 927 tc There is a seeming myriad of variants for this text. Many
[9:10] tn Or “city.”
[9:10] 928 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] 929 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 930 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] 931 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] 932 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 933 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 934 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 935 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 936 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 937 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 938 tn Here δέ (de) has not been translated.
[9:13] 940 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 941 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 942 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] 943 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] 944 sn This is a parenthetical note by the author.
[9:14] 945 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 946 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] 947 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] 948 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 949 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 950 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] 951 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[9:18] 952 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] 953 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:18] 954 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] 955 tn Grk “the disciples were with him, and he asked them, saying.”
[9:18] 956 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] 957 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:19] 958 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
[9:19] 959 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] 960 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] 961 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:20] 962 tn Here δέ (de) has not been translated.
[9:20] 963 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
[9:20] 964 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] 965 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] 966 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] 967 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] 968 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] 969 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
[9:22] 970 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] 971 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:23] 972 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] 973 tn Grk “to come after me.”
[9:23] 974 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] 975 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] 976 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] 977 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
[9:26] 978 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] 979 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] 980 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] 981 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
[9:27] 982 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
[9:27] 983 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] 984 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] 985 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] 986 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] 987 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:29] 988 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 989 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
[9:29] 990 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] 991 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] 992 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] 993 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] 994 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] 995 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] 996 tn Or “accomplish,” “bring to completion.”
[9:31] 997 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:32] 998 tn Grk “weighed down with sleep” (an idiom).
[9:32] 999 tn Or “after they became fully awake,” “but they became fully awake and saw.”
[9:33] 1000 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] 1001 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
[9:33] 1002 tn Grk “to leave from him.”
[9:33] 1003 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] 1004 tn Here δέ (de) has not been translated.
[9:34] 1005 sn This cloud is the cloud of God’s presence and the voice is his as well.
[9:34] 1007 tn Or “surrounded.”
[9:35] 1008 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 1009 tc Most
[9:35] tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.
[9:35] sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.
[9:35] 1010 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] 1011 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 1012 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 1013 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] 1014 tn Grk “in those days.”
[9:37] 1015 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] 1016 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] 1017 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[9:38] 1018 tn This verb means “to have regard for”; see Luke 1:48.
[9:39] 1019 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] 1020 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
[9:39] 1021 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
[9:39] 1022 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] 1023 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] 1024 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
[9:40] 1025 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:40] 1026 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
[9:41] 1027 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] 1028 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] 1029 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] 1030 tn Grk “how long.”
[9:41] 1031 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 1032 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[9:42] 1033 tn Here δέ (de) has not been translated.
[9:42] 1034 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
[9:42] 1035 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
[9:42] 1036 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] 1037 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[9:42] 1038 sn This is a reference to an evil spirit. See Luke 4:33.
[9:43] 1039 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
[9:43] 1040 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] 1041 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
[9:43] 1042 tc Most
[9:43] tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some
[9:44] 1043 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] 1044 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] 1045 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
[9:45] 1046 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] 1047 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] 1048 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
[9:46] 1049 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
[9:47] 1050 tn Grk “knowing the thoughts of their hearts” (an idiom).
[9:47] 1051 tn On this use of παρά (para), see BDF §239.1.1.
[9:48] 1052 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
[9:48] 1053 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] 1054 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] 1055 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] 1056 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
[9:49] 1057 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] 1058 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] 1059 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] 1060 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] 1061 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 1062 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] 1063 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 1064 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 1065 tn Grk “sent messengers before his face,” an idiom.
[9:52] 1066 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] 1067 tn Or “to prepare (things) for him.”
[9:53] 1068 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 1069 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 1070 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] 1072 tc Most
[9:54] sn An allusion to 2 Kgs 1:10, 12, 14.
[9:55] 1073 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 1074 tc Many
[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] 1075 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 1076 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 1077 tc Most
[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] 1078 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] 1079 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] 1080 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 1082 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 1083 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
[9:60] 1084 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] 1085 tn Grk “And another also said.”
[9:61] 1086 tn Grk “to those in my house.”
[9:62] 1087 tn Here δέ (de) has not been translated.
[9:62] 1088 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 1089 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] 1090 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.
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