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Luke 3:15-4:44
New English Translation

15 While the people were filled with anticipation[a] and they all wondered[b] whether perhaps John[c] could be the Christ,[d] 16 John answered them all,[e] “I baptize you with water,[f] but one more powerful than I am is coming—I am not worthy[g] to untie the strap[h] of his sandals. He will baptize you with the Holy Spirit and fire.[i] 17 His winnowing fork[j] is in his hand to clean out his threshing floor and to gather the wheat into his storehouse,[k] but the chaff he will burn up with inextinguishable fire.”[l]

18 And in this way,[m] with many other exhortations, John[n] proclaimed good news to the people. 19 But when John rebuked Herod[o] the tetrarch[p] because of Herodias, his brother’s wife,[q] and because of all the evil deeds[r] that he had done, 20 Herod added this to them all: He locked up John in prison.

The Baptism of Jesus

21 Now when[s] all the people were baptized, Jesus also was baptized. And while he was praying,[t] the heavens[u] opened, 22 and the Holy Spirit descended on him in bodily form like a dove.[v] And a voice came from heaven, “You are my one dear Son;[w] in you I take great delight.”[x]

The Genealogy of Jesus

23 So[y] Jesus, when he began his ministry,[z] was about thirty years old. He was[aa] the son (as was supposed)[ab] of Joseph, the son[ac] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel,[ad] the son of Shealtiel,[ae] the son of Neri,[af] 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan,[ag] the son of David,[ah] 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala,[ai] the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni,[aj] the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah,[ak] the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan,[al] the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel,[am] the son of Kenan,[an] 38 the son of Enosh, the son of Seth, the son of Adam, the son of God.[ao]

The Temptation of Jesus

4 Then[ap] Jesus, full of the Holy Spirit, returned from the Jordan River[aq] and was led by the Spirit[ar] in[as] the wilderness,[at] 2 where for forty days he endured temptations[au] from the devil. He[av] ate nothing[aw] during those days, and when they were completed,[ax] he was famished. 3 The devil said to him, “If[ay] you are the Son of God, command this stone to become bread.”[az] 4 Jesus answered him, “It is written, ‘Man[ba] does not live by bread alone.’”[bb]

5 Then[bc] the devil[bd] led him up[be] to a high place[bf] and showed him in a flash all the kingdoms of the world. 6 And he[bg] said to him, “To you[bh] I will grant this whole realm[bi]—and the glory that goes along with it,[bj] for it has been relinquished[bk] to me, and I can give it to anyone I wish. 7 So then, if[bl] you will worship[bm] me, all this will be[bn] yours.” 8 Jesus[bo] answered him,[bp] “It is written, ‘You are to worship[bq] the Lord[br] your God and serve only him.’”[bs]

9 Then[bt] the devil[bu] brought him to Jerusalem, had him stand[bv] on the highest point of the temple,[bw] and said to him, “If[bx] you are the Son of God, throw yourself down from here, 10 for it is written, ‘He will command his angels concerning you, to protect you,’[by] 11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’”[bz] 12 Jesus[ca] answered him,[cb] “It is said, ‘You are not to put the Lord your God to the test.’”[cc] 13 So[cd] when the devil[ce] had completed every temptation, he departed from him until a more opportune time.[cf]

The Beginning of Jesus’ Ministry in Galilee

14 Then[cg] Jesus, in the power of the Spirit,[ch] returned to Galilee, and news about him spread[ci] throughout the surrounding countryside.[cj] 15 He[ck] began to teach[cl] in their synagogues[cm] and was praised[cn] by all.

Rejection at Nazareth

16 Now[co] Jesus[cp] came to Nazareth,[cq] where he had been brought up, and went into the synagogue[cr] on the Sabbath day, as was his custom.[cs] He[ct] stood up to read,[cu] 17 and the scroll of the prophet Isaiah was given to him. He[cv] unrolled[cw] the scroll and found the place where it was written,

18 “The Spirit of the Lord is upon me,
because he has anointed[cx] me to proclaim good news[cy] to the poor.[cz]
He has sent me[da] to proclaim release[db] to the captives
and the regaining of sight[dc] to the blind,
to set free[dd] those who are oppressed,[de]
19 to proclaim the year[df] of the Lord’s favor.”[dg]

20 Then[dh] he rolled up[di] the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on[dj] him. 21 Then[dk] he began to tell them, “Today[dl] this scripture has been fulfilled even as you heard it being read.”[dm] 22 All[dn] were speaking well of him, and were amazed at the gracious words coming out of his mouth. They[do] said, “Isn’t this[dp] Joseph’s son?” 23 Jesus[dq] said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’[dr] and say, ‘What we have heard that you did in Capernaum,[ds] do here in your hometown too.’” 24 And he added,[dt] “I tell you the truth,[du] no prophet is acceptable[dv] in his hometown. 25 But in truth I tell you, there were many widows in Israel in Elijah’s days,[dw] when the sky[dx] was shut up three and a half years, and[dy] there was a great famine over all the land. 26 Yet[dz] Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.[ea] 27 And there were many lepers[eb] in Israel in the time of the prophet Elisha,[ec] yet[ed] none of them was cleansed except Naaman the Syrian.”[ee] 28 When they heard this, all the people[ef] in the synagogue were filled with rage. 29 They got up, forced[eg] him out of the town,[eh] and brought him to the brow of the hill on which their town was built, so that[ei] they could throw him down the cliff.[ej] 30 But he passed through the crowd[ek] and went on his way.[el]

Ministry in Capernaum

31 So[em] he went down to Capernaum,[en] a town[eo] in Galilee, and on the Sabbath he began to teach the people.[ep] 32 They[eq] were amazed[er] at his teaching, because he spoke[es] with authority.[et]

33 Now[eu] in the synagogue[ev] there was a man who had the spirit of an unclean[ew] demon, and he cried out with a loud voice, 34 “Ha! Leave us alone,[ex] Jesus the Nazarene! Have you come to destroy us? I know who you are—the Holy One[ey] of God.” 35 But[ez] Jesus rebuked him:[fa] “Silence! Come out of him!”[fb] Then, after the demon threw the man[fc] down in their midst, he came out of him without hurting him.[fd] 36 They[fe] were all amazed and began to say[ff] to one another, “What’s happening here?[fg] For with authority and power[fh] he commands the unclean spirits, and they come out!” 37 So[fi] the news[fj] about him spread into all areas of the region.[fk]

38 After Jesus left[fl] the synagogue, he entered Simon’s house.[fm] Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus[fn] to help her.[fo] 39 So[fp] he stood over her, commanded[fq] the fever, and it left her. Immediately[fr] she got up and began to serve[fs] them.

40 As the sun was setting, all those who had any relatives[ft] sick with various diseases brought them to Jesus.[fu] He placed[fv] his hands on every one of them and healed them. 41 Demons also came out[fw] of many, crying out,[fx] “You are the Son of God!”[fy] But he rebuked[fz] them, and would not allow them to speak,[ga] because they knew that he was the Christ.[gb]

42 The next morning[gc] Jesus[gd] departed and went to a deserted place. Yet[ge] the crowds were seeking him, and they came to him and tried to keep him from leaving them. 43 But Jesus[gf] said to them, “I must[gg] proclaim the good news of the kingdom[gh] of God to the other towns[gi] too, for that is what I was sent[gj] to do.”[gk] 44 So[gl] he continued to preach in the synagogues of Judea.[gm]

Footnotes

  1. Luke 3:15 tn Or “with expectation.” The participle προσδοκῶντος (prosdokōntos) is taken temporally.sn The people were filled with anticipation because they were hoping God would send someone to deliver them.
  2. Luke 3:15 tn Grk “pondered in their hearts.”
  3. Luke 3:15 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
  4. Luke 3:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  5. Luke 3:16 tn Grk “answered them all, saying.” The participle λέγων (legōn) is redundant and has not been translated.
  6. Luke 3:16 tc A few mss (C D 892 1424 it) add εἰς μετάνοιαν (eis metanoian, “for repentance”). Although two of the mss in support are early and significant, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.
  7. Luke 3:16 tn Grk “of whom I am not worthy.”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!
  8. Luke 3:16 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.
  9. Luke 3:16 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.
  10. Luke 3:17 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.
  11. Luke 3:17 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
  12. Luke 3:17 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
  13. Luke 3:18 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
  14. Luke 3:18 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
  15. Luke 3:19 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
  16. Luke 3:19 sn See the note on tetrarch in 3:1.
  17. Luke 3:19 tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (tēs gunaikos Philippou tou adelphou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.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.
  18. Luke 3:19 tn Or “immoralities.”
  19. Luke 3:21 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.
  20. Luke 3:21 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.
  21. Luke 3:21 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.
  22. Luke 3:22 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
  23. Luke 3:22 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) 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).
  24. Luke 3:22 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.tn Or “with you I am well pleased.”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).
  25. Luke 3:23 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
  26. Luke 3:23 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.
  27. Luke 3:23 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (ōn) 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.
  28. Luke 3:23 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.
  29. Luke 3:23 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.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.
  30. Luke 3:27 sn On Zerubbabel see Ezra 2:2.
  31. Luke 3:27 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
  32. Luke 3:27 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.
  33. Luke 3:31 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.
  34. Luke 3:31 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.
  35. Luke 3:32 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (P4 א* B sys sa). Almost all the rest of the mss (א2 A D L Θ Ψ 0102 [ƒ1,13] 33 M latt syp,h bo) have Σαλμών (Salmōn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).
  36. Luke 3:33 tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be authentic based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (P4vid א* 1241 sa); and Amminadab, Admin, Arni (א2 L X [Γ] ƒ13). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.
  37. Luke 3:34 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.
  38. Luke 3:36 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, P75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ƒ1 33 (Καϊνάμ), A Θ Ψ 0102 ƒ13 M (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.
  39. Luke 3:37 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).
  40. Luke 3:37 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).
  41. Luke 3:38 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.
  42. Luke 4:1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
  43. Luke 4:1 tn “River” is not in the Greek text but is supplied for clarity.
  44. Luke 4:1 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.
  45. Luke 4:1 tc Most mss (A Θ Ξ Ψ 0102 ƒ1,13 33 M lat) read εἰς τὴν ἔρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē erēmō) is found in overall better witnesses (P4vid,7, 75vid א B D L W 579 892 1241 it).
  46. Luke 4:1 tn Or “desert.”sn The Judean Wilderness (or Judean Desert) is a geographical feature extending from the mountains of Judea in the west to the Dead Sea in the east. It is a relatively small desert, covering only about 600 square miles (roughly 1,500 square km). The Judean Wilderness is characterized by breathtaking panoramas: mountains, cliffs, chalk hills, and plateaus are interrupted by riverbeds and canyons, some of which are up to 1,500 feet (500 m) deep. Some of the rivers are seasonal streams and some have water all year round. The tall cliffs on the eastern edge of the desert reach a height of 1,000 feet (300 m) above the shore of the Dead Sea. The Judean Wilderness is close to Jerusalem and sparsely populated with few settlements around its edges. It is known for its rugged and desolate landscape, which has provided a refuge and hiding place for rebels and zealots throughout history, as well as solitude for monks and hermits.
  47. Luke 4:2 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomenos) 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.
  48. Luke 4:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  49. Luke 4:2 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.
  50. Luke 4:2 tn The Greek word here is συντελεσθείσων (suntelestheisōn) from the verb συντελέω (sunteleō).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 teleioō 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.
  51. Luke 4:3 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
  52. Luke 4:3 tn Grk “say to this stone that it should become bread.”
  53. Luke 4:4 tn Or “a person.” The Greek word ὁ ἄνθρωπος (ho anthrōpos) 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.
  54. Luke 4:4 tc Most mss (A [D] Θ Ψ [0102] ƒ1,13 33 M latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (all’ epi panti rhēmati theou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the autographic wording in Luke.sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
  55. Luke 4:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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.
  56. Luke 4:5 tn Grk “he.”
  57. Luke 4:5 tc Most mss (א1 A [D W] Θ Ψ 0102 ƒ1,[13] 33 700 2542 M it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241) is the reason it should be omitted from Luke.
  58. Luke 4:5 tn “A high place” is not in the Greek text but has been supplied for clarity.
  59. Luke 4:6 tn Grk “And the devil.”
  60. Luke 4:6 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
  61. Luke 4:6 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.
  62. Luke 4:6 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.
  63. Luke 4:6 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.
  64. Luke 4:7 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
  65. Luke 4:7 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
  66. Luke 4:7 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.
  67. Luke 4:8 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  68. Luke 4:8 tc Most mss, especially the later ones (A Θ Ψ 0102 ƒ13 M it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [hupage opisō mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.
  69. Luke 4:8 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskuneō) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
  70. Luke 4:8 tc Most later mss (A Θ 0102 M) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.
  71. Luke 4:8 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.
  72. Luke 4:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  73. Luke 4:9 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
  74. Luke 4:9 tn Grk “and stood him.”
  75. Luke 4:9 sn What the highest point of the temple refers to is unclear. Perhaps the most popular suggestion is that the word refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. Others have suggested the reference could be to the roof of the temple or a projection of the roof; still others see a reference to the lintel of the temple’s high gate, or a tower in the temple courts. The Greek word itself could be literally translated “winglet” (a diminutive of the Greek word for “wing”) which may have been chosen as a wordplay on the reference to safety under the “wings” of God in Ps 91:4, the same psalm quoted by the devil in the following verse.
  76. Luke 4:9 tn This is another first class condition, as in v. 3.
  77. Luke 4:10 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).
  78. Luke 4:11 sn A quotation from Ps 91:12.
  79. Luke 4:12 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  80. Luke 4:12 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
  81. Luke 4:12 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.
  82. Luke 4:13 tn Here καί (kai) has been translated as “so” to indicate a summary.
  83. Luke 4:13 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
  84. Luke 4:13 tn Grk “until a favorable time.”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).
  85. Luke 4:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  86. Luke 4:14 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).
  87. Luke 4:14 tn Grk “went out.”
  88. Luke 4:14 tn Grk “all the surrounding region.”
  89. Luke 4:15 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  90. Luke 4:15 tn The imperfect verb has been translated ingressively.
  91. Luke 4:15 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).
  92. Luke 4:15 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomenos) has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazō) of Jesus.
  93. Luke 4:16 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  94. Luke 4:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  95. Luke 4:16 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
  96. Luke 4:16 sn See the note on synagogues in 4:15.
  97. Luke 4:16 tn Grk “according to his custom.”
  98. Luke 4:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  99. Luke 4:16 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.
  100. Luke 4:17 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.
  101. Luke 4:17 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
  102. Luke 4:18 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
  103. Luke 4:18 tn Grk “to evangelize,” “to preach the gospel.”
  104. Luke 4:18 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.
  105. Luke 4:18 tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ƒ1 M). The phrase is lacking in several weighty mss (א B D L W Ξ ƒ13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western text-forms. From the standpoint of external evidence, the omission of the phrase is more likely what the initial text read. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the initial text.
  106. Luke 4:18 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).
  107. Luke 4:18 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).
  108. Luke 4:18 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, aphesis) translated release earlier in the verse.
  109. Luke 4:18 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).
  110. Luke 4:19 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.
  111. Luke 4:19 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.
  112. Luke 4:20 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
  113. Luke 4:20 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.
  114. Luke 4:20 tn Or “gazing at,” “staring at.”
  115. Luke 4:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  116. Luke 4:21 sn See the note on today in 2:11.
  117. Luke 4:21 tn Grk “in your hearing.”
  118. Luke 4:22 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
  119. Luke 4:22 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  120. Luke 4:22 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.
  121. Luke 4:23 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.
  122. Luke 4:23 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.
  123. Luke 4:23 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. On Capernaum itself, see the note at Luke 4:31.
  124. Luke 4:24 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
  125. Luke 4:24 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  126. Luke 4:24 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.
  127. Luke 4:25 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.
  128. Luke 4:25 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.
  129. Luke 4:25 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
  130. Luke 4:26 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
  131. Luke 4:26 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.
  132. Luke 4:27 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today (Hansen’s disease). In the OT the Hebrew term generally referred to a number of exfoliative (scaly) skin diseases (when applied to humans). A person with one of these diseases was totally ostracized from society until he was declared cured (Lev 13:45-46). In the NT the Greek term also refers to a number of skin diseases, but there is some evidence that true leprosy (Hansen’s disease) could be referred to, since that disease began to be described by Greek physicians in Alexandria, Egypt around 300 B.C. and thus might have been present in Judea and Galilee just before the time of Jesus.
  133. Luke 4:27 sn On Elisha see 2 Kgs 5:1-14.
  134. Luke 4:27 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
  135. Luke 4:27 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.
  136. Luke 4:28 tn The words “the people” are not in the Greek text but have been supplied.
  137. Luke 4:29 tn Grk “cast.”
  138. Luke 4:29 tn Or “city.”
  139. Luke 4:29 tn The Greek conjunction ὥστε (hōste) here indicates their purpose.
  140. Luke 4:29 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.
  141. Luke 4:30 tn Grk “their midst.”
  142. Luke 4:30 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.
  143. Luke 4:31 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.
  144. Luke 4:31 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  145. Luke 4:31 tn Or “city.”
  146. Luke 4:31 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
  147. Luke 4:32 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  148. Luke 4:32 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
  149. Luke 4:32 tn Grk “because his word was.”
  150. Luke 4:32 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.
  151. Luke 4:33 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).
  152. Luke 4:33 sn See the note on synagogues in 4:15.
  153. Luke 4:33 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.”
  154. Luke 4:34 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 hēmin 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.
  155. Luke 4:34 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.
  156. Luke 4:35 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
  157. Luke 4:35 tn Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  158. Luke 4:35 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.
  159. Luke 4:35 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
  160. Luke 4:35 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
  161. Luke 4:36 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  162. Luke 4:36 tn This imperfect verb has been translated as an ingressive imperfect.
  163. Luke 4:36 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?!”
  164. Luke 4:36 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.
  165. Luke 4:37 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
  166. Luke 4:37 tn That is, “information concerning a person or an event—‘report, news, word, information’” (L&N 33.211).
  167. Luke 4:37 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
  168. Luke 4:38 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.
  169. Luke 4:38 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
  170. Luke 4:38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  171. Luke 4:38 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.
  172. Luke 4:39 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
  173. Luke 4:39 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).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.
  174. Luke 4:39 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.sn The note that this happened immediately shows the speed and totality of the recovery.
  175. Luke 4:39 tn The imperfect verb has been translated ingressively.
  176. Luke 4:40 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eichon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asthenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
  177. Luke 4:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  178. Luke 4:40 tn Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
  179. Luke 4:41 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
  180. Luke 4:41 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
  181. Luke 4:41 tc Most mss (A Q Θ Ψ 0102 ƒ1,13 M) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.
  182. Luke 4:41 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
  183. Luke 4:41 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).
  184. Luke 4:41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”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.
  185. Luke 4:42 tn Grk “When it became day.”
  186. Luke 4:42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  187. Luke 4:42 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
  188. Luke 4:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  189. Luke 4:43 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
  190. Luke 4:43 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
  191. Luke 4:43 tn Or “cities.”
  192. Luke 4:43 sn Jesus was sent by God for this purpose. This is the language of divine commission.
  193. Luke 4:43 tn Grk “because for this purpose I was sent.”
  194. Luke 4:44 tn Here καί (kai) has been translated as “so” to indicate the summarization.
  195. Luke 4:44 tc Most mss (A D Θ Ψ ƒ13 33 M latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by P75 א B Q 579 892 sa, and [with minor variation] C L ƒ1 1241) is probably the earlier reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.
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John 1:35-2:12
New English Translation

35 Again the next day John[a] was standing there[b] with two of his disciples. 36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!”[c] 37 When John’s[d] two disciples heard him say this,[e] they followed Jesus.[f] 38 Jesus turned around and saw them following and said to them, “What do you want?”[g] So they said to him, “Rabbi” (which is translated Teacher),[h] “where are you staying?” 39 Jesus[i] answered,[j] “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon.[k]

Andrew’s Declaration

40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said[l] and followed Jesus.[m] 41 He first[n] found his own brother Simon and told him, “We have found the Messiah!”[o] (which is translated Christ).[p] 42 Andrew brought Simon[q] to Jesus. Jesus looked at him and said, “You are Simon, the son of John.[r] You will be called Cephas” (which is translated Peter).[s]

The Calling of More Disciples

43 On the next day Jesus[t] wanted to set out for Galilee.[u] He[v] found Philip and said[w] to him, “Follow me.” 44 (Now Philip was from Bethsaida,[x] the town of[y] Andrew and Peter.) 45 Philip found Nathanael[z] and told him, “We have found the one Moses wrote about in the law, and the prophets also[aa] wrote about—Jesus of Nazareth, the son of Joseph.” 46 Nathanael[ab] replied,[ac] “Can anything good come out of Nazareth?”[ad] Philip replied,[ae] “Come and see.”

47 Jesus saw Nathanael coming toward him and exclaimed,[af] “Look, a true Israelite in whom there is no deceit!”[ag] 48 Nathanael asked him, “How do you know me?” Jesus replied,[ah] “Before Philip called you, when you were under the fig tree,[ai] I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king[aj] of Israel!”[ak] 50 Jesus said to him,[al] “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.”[am] 51 He continued,[an] “I tell all of you the solemn truth[ao]—you will see heaven opened and the angels of God ascending and descending on the Son of Man.”[ap]

Turning Water into Wine

2 Now on the third day there was a wedding at Cana in Galilee.[aq] Jesus’ mother[ar] was there, 2 and Jesus and his disciples were also invited to the wedding.[as] 3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.”[at] 4 Jesus replied,[au] “Woman,[av] why are you saying this to me?[aw] My time[ax] has not yet come.” 5 His mother told the servants, “Whatever he tells you, do it.”[ay]

6 Now there were six stone water jars there for Jewish ceremonial washing,[az] each holding twenty or thirty gallons.[ba] 7 Jesus told the servants,[bb] “Fill the water jars with water.” So they filled them up to the very top. 8 Then he told them, “Now draw some out and take it to the head steward,”[bc] and they did. 9 When[bd] the head steward tasted the water that had been turned to wine, not knowing where it came from[be] (though the servants who had drawn the water knew), he[bf] called the bridegroom 10 and said to him, “Everyone[bg] serves the good wine first, and then the cheaper[bh] wine when the guests[bi] are drunk. You have kept the good wine until now!” 11 Jesus did this as the first of his miraculous signs,[bj] in Cana of Galilee. In this way he revealed[bk] his glory, and his disciples believed in him.[bl]

Cleansing the Temple

12 After this he went down to Capernaum[bm] with his mother and brothers[bn] and his disciples, and they stayed there a few days.

Footnotes

  1. John 1:35 sn John refers to John the Baptist.
  2. John 1:35 tn “There” is not in the Greek text but is implied by current English idiom.
  3. John 1:36 sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.
  4. John 1:37 tn Grk “his”; the referent (John) has been specified in the translation for clarity.
  5. John 1:37 tn Grk “And the two disciples heard him speaking.”
  6. John 1:37 sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
  7. John 1:38 tn Grk “What are you seeking?”
  8. John 1:38 sn This is a parenthetical note by the author.
  9. John 1:39 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  10. John 1:39 tn Grk “said to them.”
  11. John 1:39 tn Grk “about the tenth hour.” sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:14, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).
  12. John 1:40 tn Grk “who heard from John.”
  13. John 1:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  14. John 1:41 tc Most witnesses (א* L Ws M) read πρῶτος (prōtos) here instead of πρῶτον (prōton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: P66,75 א2 A B Θ Ψ 083 ƒ1,13 892 al lat.
  15. John 1:41 sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.
  16. John 1:41 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”sn This is a parenthetical note by the author. See the note on Christ in 1:20.
  17. John 1:42 tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.
  18. John 1:42 tc The reading “Simon, son of John” is well attested in P66,75,106 א B* L 33 it co. The majority of mss (A B2 Ψ ƒ1,13 M) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.
  19. John 1:42 sn This is a parenthetical note by the author. Giving Simon the name of Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Kēphas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.
  20. John 1:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (heuriskei), since Peter would scarcely have wanted to go to Galilee.
  21. John 1:43 sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).
  22. John 1:43 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  23. John 1:43 tn Grk “and Jesus said.”
  24. John 1:44 sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision—locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).
  25. John 1:44 tn Probably ἀπό (apo) indicates “originally from” in the sense of hometown rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.
  26. John 1:45 sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip; in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name. Other alternatives than Bartholomew have also been suggested, e.g. James the son of Alphaeus; see C. E. Hill, “The Identity of John’s Nathanael,” JSNT 20 (1998): 45-61.
  27. John 1:45 tn “Also” is not in the Greek text, but is implied.
  28. John 1:46 tn Grk “And Nathanael.”
  29. John 1:46 tn Grk “said to him.”
  30. John 1:46 sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.
  31. John 1:46 tn Grk “And Philip said to him.”
  32. John 1:47 tn Grk “said about him.”
  33. John 1:47 tn Or “treachery.”sn An allusion to Ps 32:2.
  34. John 1:48 tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”
  35. John 1:48 sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)
  36. John 1:49 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
  37. John 1:49 sn Nathanael’s confession—You are the Son of God; you are the King of Israel—is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.
  38. John 1:50 tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”
  39. John 1:50 sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.
  40. John 1:51 tn Grk “and he said to him.”
  41. John 1:51 tn Grk “Truly, truly, I say to you.”
  42. John 1:51 sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.
  43. John 2:1 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
  44. John 2:1 tn Grk “in Galilee, and Jesus’ mother.”
  45. John 2:2 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
  46. John 2:3 tn The word “left” is not in the Greek text but is implied.sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.
  47. John 2:4 tn Grk “and Jesus said to her.”
  48. John 2:4 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.
  49. John 2:4 tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. 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) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).
  50. John 2:4 tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).sn The Greek word translated time (ὥρα, hōra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension—though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.
  51. John 2:5 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
  52. John 2:6 tn Grk “for the purification of the Jews.”
  53. John 2:6 tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrētai). A μετρητῆς (metrētēs) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.
  54. John 2:7 tn Grk “them” (it is clear from the context that the servants are addressed).
  55. John 2:8 tn Or “the master of ceremonies.”
  56. John 2:9 tn Grk “And when.” 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.
  57. John 2:9 tn Grk “and he did not know where it came from.”
  58. John 2:9 tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.
  59. John 2:10 tn Grk “every man” (in a generic sense).
  60. John 2:10 tn Or “poorer.”
  61. John 2:10 tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.
  62. John 2:11 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
  63. John 2:11 tn Grk “in Cana of Galilee, and he revealed.”
  64. John 2:11 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”
  65. John 2:12 sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples. The town of Capernaum itself was located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  66. John 2:12 sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.
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