Luke 2-10

New English Translation

Footnotes

1. Luke 2:1 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
2. Luke 2:1 sn This decree was a formal decree from the Roman Senate.
3. Luke 2:1 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
4. Luke 2:1 sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.
5. Luke 2:1 tn Grk “to be registered.” The passive infinitive ἀπογράφεσθαι (apographesthai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.
6. Luke 2:1 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
7. Luke 2:2 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
8. Luke 2:3 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
9. Luke 2:3 tn Or “hometown” (so CEV).
10. Luke 2:4 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
11. Luke 2:4 sn On Nazareth see Luke 1:26.
12. Luke 2:4 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
13. Luke 2:4 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
14. Luke 2:4 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
15. Luke 2:4 tn Or “family,” “lineage.”
16. Luke 2:5 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
17. Luke 2:5 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnēsteumenē) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not autographic, may give the right sense.
18. Luke 2:6 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
19. Luke 2:6 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
20. Luke 2:7 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
21. Luke 2:7 tn Or “a feeding trough.”
22. Luke 2:7 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
23. Luke 2:8 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
24. Luke 2:8 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.
25. Luke 2:8 tn Grk “in that region.”
26. Luke 2:8 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
27. Luke 2:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
28. Luke 2:9 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
29. Luke 2:9 tn Or “stood in front of.”
30. Luke 2:9 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).sn Terrified. See similar responses in Luke 1:12, 29.
31. Luke 2:10 tn Grk “behold.”
32. Luke 2:10 tn Grk “I evangelize to you great joy.”
33. Luke 2:11 sn The Greek word for today (σήμερον, sēmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11; 4:21; 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
34. Luke 2:11 tn Or “town.” See the note on “city” in v. 4.
35. Luke 2:11 tn This is another indication of a royal, messianic connection.
36. Luke 2:11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
37. Luke 2:12 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
38. Luke 2:12 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
39. Luke 2:12 tn Or “a feeding trough,” see Luke 2:7.
40. Luke 2:13 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
41. Luke 2:13 tn Grk “a multitude of the armies of heaven.”
42. Luke 2:14 sn Glory here refers to giving honor to God.
43. Luke 2:14 tn This is a generic use of ἄνθρωπος (anthrōpos) referring to both males and females.
44. Luke 2:14 tc Most witnesses (א² B² L Θ Ξ Ψ ƒ^1,13 M sy bo) have ἐν ἀνθρώποις εὐδοκία (en anthrōpois eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anthrōpois eudokias, “among people with whom he is pleased”), a reading attested by א* A B* D W (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
45. Luke 2:15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
46. Luke 2:15 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
47. Luke 2:16 tn Or “a feeding trough.”
48. Luke 2:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
49. Luke 2:17 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.
50. Luke 2:17 tn Grk “the word which had been spoken to them.”
51. Luke 2:18 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
52. Luke 2:19 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
53. Luke 2:20 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
54. Luke 2:20 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
55. Luke 2:20 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
56. Luke 2:21 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
57. Luke 2:21 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
58. Luke 2:22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
59. Luke 2:22 tc The translation follows most mss, including early and significant ones (א A B L). Some copyists, aware that the purification law applied to women only, produced mss (76 it^pt vg [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule (codex 76) and a couple of patristic citations of dubious worth (Pseudo-Athanasius whose date is unknown, and the Catenae in euangelia Lucae et Joannis, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (autēs) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, katharismos) refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
60. Luke 2:22 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
61. Luke 2:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
62. Luke 2:23 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
63. Luke 2:23 sn An allusion to Exod 13:2, 12, 15.
64. Luke 2:24 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family—they apparently could not afford the expense of a lamb.
65. Luke 2:24 sn A quotation from Lev 12:8; 5:11 (LXX).
66. Luke 2:25 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
67. Luke 2:25 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
68. Luke 2:25 tn Or “deliverance,” “consolation.”sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar. 44:7).
69. Luke 2:25 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1-2 as they share the will of the Lord.
70. Luke 2:26 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
71. Luke 2:26 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kechrēmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
72. Luke 2:26 tn Grk “would not see death” (an idiom for dying).
73. Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
74. Luke 2:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
75. Luke 2:27 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
76. Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
77. Luke 2:27 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
78. Luke 2:27 tn Grk “the temple.”sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
79. Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
80. Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
81. Luke 2:28 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
82. Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
83. Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despotēs).
84. Luke 2:29 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
85. Luke 2:29 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
86. Luke 2:29 tn Grk “now release your servant.”
87. Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation.
88. Luke 2:31 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
89. Luke 2:32 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
90. Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
91. Luke 2:33 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
92. Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
93. Luke 2:33 tc Most mss ([A] Θ [Ψ] ƒ¹³ 33 M it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (ho patēr autou, “his father”) is both external (א B D L W 1 700 1241 sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.
94. Luke 2:33 tn The term refers to the amazement at what was happening as in other places in Luke 1-2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
95. Luke 2:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
96. Luke 2:34 tn Grk “behold.”
97. Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
98. Luke 2:34 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
99. Luke 2:34 tn Grk “and for a sign of contradiction.”
100. Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
101. Luke 2:35 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
102. Luke 2:35 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
103. Luke 2:35 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.
104. Luke 2:36 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
105. Luke 2:37 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).
106. Luke 2:37 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
107. Luke 2:38 tn Grk “at that very hour.”
108. Luke 2:38 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.
109. Luke 2:38 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1–2 to Jesus has involved all types of people.
110. Luke 2:38 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
111. Luke 2:38 tc A few mss (5 16 348 1071 1216) read ᾿Ισραήλ (Israēl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tō Israēl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalēm, “in Jerusalem”; found in A D L Θ Ψ 0130 ƒ¹³ 33 M), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.
112. Luke 2:39 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
113. Luke 2:39 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
114. Luke 2:39 tn Or “completed.”
115. Luke 2:39 tn Or “city.”
116. Luke 2:40 tc Most mss (A Θ Ψ ƒ^1,13 33 M) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W lat co) lack the word.
117. Luke 2:40 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.
118. Luke 2:40 tn Or “grace.”
119. Luke 2:40 sn On the phrase the favor of God see Luke 1:66.
120. Luke 2:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
121. Luke 2:41 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
122. Luke 2:41 tn On the distributive use of the term κατά (kata), see BDF §305.
123. Luke 2:41 sn The custom of Jesus and his family going to Jerusalem every year for the Feast of the Passover shows their piety in obeying the law (Exod 23:14-17).
124. Luke 2:42 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
125. Luke 2:42 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).
126. Luke 2:42 tc Most mss, especially later ones (A C^vid Θ Ψ 0130 ƒ^1,13 33 M lat) have εἰς ῾Ιεροσόλυμα (eis hierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.
127. Luke 2:43 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.
128. Luke 2:43 tn Grk “when the days ended.”
129. Luke 2:43 tn The word “home” is not in the Greek text, but has been supplied for clarity.
130. Luke 2:43 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
131. Luke 2:43 tc Most mss, especially later ones (A C Ψ 0130 ƒ¹³ M it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iōsēph kai hē mētēr autou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ ƒ¹ 33 579 1241 lat sa read οἱ γονεῖς αὐτοῦ (hoi goneis autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.
132. Luke 2:44 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.
133. Luke 2:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
134. Luke 2:44 tn Or “and friends.” See L&N 28.30 and 34.17.
135. Luke 2:45 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
136. Luke 2:45 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
137. Luke 2:46 tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
138. Luke 2:46 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
139. Luke 2:46 tn Grk “the temple.”
140. Luke 2:46 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalos, “teacher”) is applied to Jews.
141. Luke 2:47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
142. Luke 2:47 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.
143. Luke 2:48 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
144. Luke 2:48 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
145. Luke 2:48 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
146. Luke 2:48 tn The Greek word here is τέκνον (teknon) rather than υἱός (huios, “son”).
147. Luke 2:48 tn Or “Child, why did you do this to us?”
148. Luke 2:48 tn Or “your father and I have been terribly worried looking for you.”
149. Luke 2:49 tn Here καί (kai) has been translated as “but” to indicate the contrast.
150. Luke 2:49 tn Grk “he said to them.”
151. Luke 2:49 tn Grk “Why is it that you were looking for me?”
152. Luke 2:49 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
153. Luke 2:50 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
154. Luke 2:50 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
155. Luke 2:50 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).
156. Luke 2:50 tn Or “the matter.”
157. Luke 2:50 tn Grk “which he spoke.”
158. Luke 2:51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
159. Luke 2:51 tn Or “was submitting.”
160. Luke 2:51 tn Here καί (kai) has been translated as “but” to indicate the contrast.
161. Luke 2:51 tn Or “all these words.”
162. Luke 2:51 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
163. Luke 2:52 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
164. Luke 3:1 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.
165. Luke 3:1 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).
166. Luke 3:1 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.
167. Luke 3:1 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.
168. Luke 3:1 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.
169. Luke 3:1 sn Nothing else is known about Lysanias tetrarch of Abilene.
170. Luke 3:2 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.
171. Luke 3:2 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rhēma), and thus could refer to the call of the Lord to John to begin ministry.
172. Luke 3:2 tn Or “desert.”
173. Luke 3:3 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.
174. Luke 3:3 tn “River” is not in the Greek text but is supplied for clarity.
175. Luke 3:3 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).
176. Luke 3:4 tn Or “A voice.”
177. Luke 3:4 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).
178. Luke 3:4 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poieō) reappears in vv. 8, 10, 11, 12, 14.
179. Luke 3:5 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.
180. Luke 3:6 tn Grk “all flesh.”
181. Luke 3:6 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).
182. Luke 3:7 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
183. Luke 3:7 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.
184. Luke 3:7 tn Or “snakes.”
185. Luke 3:7 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.
186. Luke 3:8 tn The verb here is ποιέω (poieō; see v. 4).
187. Luke 3:8 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).
188. Luke 3:8 tn In other words, “do not even begin to think this.”
189. Luke 3:8 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.
190. Luke 3:8 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.
191. Luke 3:9 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).
192. Luke 3:9 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
193. Luke 3:10 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
194. Luke 3:10 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.
195. Luke 3:11 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
196. Luke 3:11 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.”
197. Luke 3:11 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) 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.
198. Luke 3:12 sn The Roman system of taxation was frequently characterized by “tax farming” where an individual would bid to collect taxes for the Roman government throughout an entire district and then add a surcharge or commission (often exorbitant) which they kept for themselves as their profit. The tax collectors referred to in the NT were generally not the holders of these tax contracts themselves, but hired subordinates who were often local residents. Since these tax collectors worked for Rome (even indirectly), they were viewed as traitors to their own people and were not well liked. In addition, the system offered many opportunities for dishonesty and greed, both of which were often associated with local tax collectors. Yet even they were moved by John’s call.
199. Luke 3:13 tn In the Greek text μηδὲν πλέον (mēden pleon, “no more”) is in an emphatic position.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.
200. Luke 3:13 tn Or “than you are ordered to.”
201. Luke 3:14 tn Grk “And soldiers.”
202. Luke 3:14 tn Grk “And what should we ourselves do?”
203. Luke 3:14 tn Or “Rob no one.” The term διασείσητε (diaseisēte) 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.
204. Luke 3:14 tn The term translated “accusation” (συκοφαντήσητε, sukophantēsēte) 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.
205. 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.
206. Luke 3:15 tn Grk “pondered in their hearts.”
207. Luke 3:15 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
208. 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.
209. Luke 3:16 tn Grk “answered them all, saying.” The participle λέγων (legōn) is redundant and has not been translated.
210. 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.
211. 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!
212. 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.
213. 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.
214. 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.
215. 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).
216. 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.
217. Luke 3:18 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
218. Luke 3:18 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
219. Luke 3:19 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
220. Luke 3:19 sn See the note on tetrarch in 3:1.
221. 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.
222. Luke 3:19 tn Or “immoralities.”
223. 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.
224. 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.
225. 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.
226. 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.
227. 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).
228. 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).
229. Luke 3:23 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
230. 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.
231. 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.
232. 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.
233. 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.
234. Luke 3:27 sn On Zerubbabel see Ezra 2:2.
235. Luke 3:27 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
236. 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.
237. 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.
238. 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.
239. Luke 3:32 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (P⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [ƒ^1,13] 33 M latt sy^p,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).
240. 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 (P^4vid 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.
241. 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.
242. Luke 3:36 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, P^75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L 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.
243. 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).
244. 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).
245. 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.
246. Luke 4:1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
247. Luke 4:1 tn “River” is not in the Greek text but is supplied for clarity.
248. 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.
249. Luke 4:1 tc Most mss (A Θ Ξ Ψ 0102 ƒ^1,13 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 (P^{4vid,7, 75vid} א B D L W 579 892 1241 it).
250. 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.
251. 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.
252. Luke 4:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
253. 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.
254. 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.
255. Luke 4:3 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
256. Luke 4:3 tn Grk “say to this stone that it should become bread.”
257. 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.
258. Luke 4:4 tc Most mss (A [D] Θ Ψ [0102] ƒ^1,13 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.
259. 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.
260. Luke 4:5 tn Grk “he.”
261. Luke 4:5 tc Most mss (א¹ A [D W] Θ Ψ 0102 ƒ^1,[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.
262. Luke 4:5 tn “A high place” is not in the Greek text but has been supplied for clarity.
263. Luke 4:6 tn Grk “And the devil.”
264. 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!”
265. 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.
266. 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.
267. 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.
268. 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)…”
269. 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.
270. 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.
271. Luke 4:8 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
272. 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.
273. 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.
274. 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.
275. 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.
276. Luke 4:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
277. Luke 4:9 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
278. Luke 4:9 tn Grk “and stood him.”
279. 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.
280. Luke 4:9 tn This is another first class condition, as in v. 3.
281. 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).
282. Luke 4:11 sn A quotation from Ps 91:12.
283. Luke 4:12 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
284. Luke 4:12 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
285. 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.
286. Luke 4:13 tn Here καί (kai) has been translated as “so” to indicate a summary.
287. Luke 4:13 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
288. 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).
289. Luke 4:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
290. 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).
291. Luke 4:14 tn Grk “went out.”
292. Luke 4:14 tn Grk “all the surrounding region.”
293. Luke 4:15 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
294. Luke 4:15 tn The imperfect verb has been translated ingressively.
295. 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).
296. 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.
297. Luke 4:16 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
298. Luke 4:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
299. 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.
300. Luke 4:16 sn See the note on synagogues in 4:15.
301. Luke 4:16 tn Grk “according to his custom.”
302. Luke 4:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
303. 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.
304. 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.
305. 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.
306. Luke 4:18 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
307. Luke 4:18 tn Grk “to evangelize,” “to preach the gospel.”
308. 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.
309. 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 sy^s 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.
310. 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).
311. 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).
312. 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.
313. 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).
314. 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.
315. 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.
316. Luke 4:20 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
317. 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.
318. Luke 4:20 tn Or “gazing at,” “staring at.”
319. Luke 4:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
320. Luke 4:21 sn See the note on today in 2:11.
321. Luke 4:21 tn Grk “in your hearing.”
322. Luke 4:22 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
323. Luke 4:22 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
324. 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.
325. 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.
326. 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.
327. 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.
328. Luke 4:24 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
329. Luke 4:24 tn Grk “Truly (ἀμήν, amēn), I say to you.”
330. 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.
331. 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.
332. 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.
333. Luke 4:25 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
334. Luke 4:26 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
335. 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.
336. 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.
337. Luke 4:27 sn On Elisha see 2 Kgs 5:1-14.
338. Luke 4:27 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
339. 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.
340. Luke 4:28 tn The words “the people” are not in the Greek text but have been supplied.
341. Luke 4:29 tn Grk “cast.”
342. Luke 4:29 tn Or “city.”
343. Luke 4:29 tn The Greek conjunction ὥστε (hōste) here indicates their purpose.
344. 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.
345. Luke 4:30 tn Grk “their midst.”
346. 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.
347. 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.
348. 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.
349. Luke 4:31 tn Or “city.”
350. Luke 4:31 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
351. Luke 4:32 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
352. Luke 4:32 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
353. Luke 4:32 tn Grk “because his word was.”
354. 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.
355. 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).
356. Luke 4:33 sn See the note on synagogues in 4:15.
357. 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.”
358. 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.
359. 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.
360. Luke 4:35 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
361. Luke 4:35 tn Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
362. 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.
363. Luke 4:35 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
364. 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.
365. Luke 4:36 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
366. Luke 4:36 tn This imperfect verb has been translated as an ingressive imperfect.
367. 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?!”
368. 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.
369. Luke 4:37 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
370. Luke 4:37 tn That is, “information concerning a person or an event—‘report, news, word, information’” (L&N 33.211).
371. Luke 4:37 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
372. 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.
373. 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.
374. Luke 4:38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
375. 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.
376. Luke 4:39 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
377. 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.
378. 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.
379. Luke 4:39 tn The imperfect verb has been translated ingressively.
380. 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.
381. Luke 4:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
382. Luke 4:40 tn Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
383. Luke 4:41 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
384. Luke 4:41 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
385. Luke 4:41 tc Most mss (A Q Θ Ψ 0102 ƒ^1,13 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.
386. 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).
387. 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).
388. 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.
389. Luke 4:42 tn Grk “When it became day.”
390. Luke 4:42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
391. 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.
392. Luke 4:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
393. Luke 4:43 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
394. 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.
395. Luke 4:43 tn Or “cities.”
396. Luke 4:43 sn Jesus was sent by God for this purpose. This is the language of divine commission.
397. Luke 4:43 tn Grk “because for this purpose I was sent.”
398. Luke 4:44 tn Here καί (kai) has been translated as “so” to indicate the summarization.
399. 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.
400. Luke 5:1 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.
401. Luke 5:1 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
402. Luke 5:1 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
403. Luke 5:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
404. Luke 5:3 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
405. Luke 5:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
406. Luke 5:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
407. Luke 5:3 tn Grk “sitting down”; the participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
408. Luke 5:3 sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
409. Luke 5:4 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
410. Luke 5:5 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
411. Luke 5:5 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
412. Luke 5:5 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
413. Luke 5:5 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
414. Luke 5:5 tn Or “let down.”
415. Luke 5:6 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
416. Luke 5:6 tn In context, this imperfect verb is best taken as an ingressive imperfect.
417. Luke 5:7 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
418. Luke 5:7 tn That is, “they signaled by making gestures” (L&N 33.485).
419. Luke 5:7 tn This infinitive conveys the idea that the boats were at the point of sinking (BDF §338.1).
420. Luke 5:8 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.
421. Luke 5:8 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.
422. Luke 5:9 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.
423. Luke 5:9 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
424. Luke 5:9 sn In the Greek text, this term is in an emphatic position.
425. Luke 5:10 tn Or “business associates.”
426. Luke 5:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
427. Luke 5:10 sn From now on is a common Lukan expression, see Luke 1:48.
428. Luke 5:10 tn The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.”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.
429. Luke 5:11 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
430. Luke 5:11 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.
431. Luke 5:12 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.
432. Luke 5:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
433. Luke 5:12 tn Or “cities.”
434. Luke 5:12 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).
435. Luke 5:12 tn Grk “full of leprosy” (an idiom for a severe condition).
436. Luke 5:12 sn See the note on lepers in Luke 4:27.
437. Luke 5:12 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 (idōn) has been taken temporally.
438. Luke 5:12 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
439. Luke 5:12 tn Grk “and begged him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
440. Luke 5:12 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
441. Luke 5:13 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
442. Luke 5:13 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).
443. Luke 5:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
444. Luke 5:14 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
445. Luke 5:14 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.
446. Luke 5:14 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.
447. Luke 5:14 tn Grk “Going, show.” The participle ἀπελθών (apelthōn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
448. Luke 5:14 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.
449. Luke 5:14 sn On the phrase as Moses commanded see Lev 14:1-32.
450. Luke 5:14 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.
451. Luke 5:15 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
452. Luke 5:15 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.
453. Luke 5:16 tn Here αὐτός (autos) has been translated reflexively.
454. Luke 5:16 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, ēn hupochōrōn). 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.
455. Luke 5:16 tn Or “desert.”
456. Luke 5:17 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.
457. Luke 5:17 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.
458. Luke 5:17 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.
459. Luke 5:17 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
460. Luke 5:17 tc Most mss (A C D [K] Θ Ψ ƒ^1,13 33 M latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasthai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.
461. Luke 5:18 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.
462. Luke 5:18 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.
463. Luke 5:18 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 (klinē) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
464. Luke 5:18 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.
465. Luke 5:18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
466. Luke 5:19 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.
467. Luke 5:19 tn Grk “But finding.” The participle εὑρόντες (heurontes) has been translated as a causal adverbial participle.
468. Luke 5:19 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.
469. Luke 5:19 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinē). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
470. Luke 5:19 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramos). 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.
471. Luke 5:19 tn Grk “in the midst.”
472. Luke 5:19 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?
473. Luke 5:20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
474. Luke 5:20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
475. Luke 5:20 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
476. Luke 5:20 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).
477. Luke 5:20 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.sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
478. Luke 5:21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
479. Luke 5:21 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateus) 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.
480. Luke 5:21 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
481. Luke 5:21 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
482. Luke 5:21 tn Grk “this one” (οὗτος, houtos).
483. Luke 5:21 sn Uttering blasphemies in the NT has a somewhat broader meaning than mere exclamations or pronouncements. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, to forgive sins on God’s behalf). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the nature of Jesus’ ministry, and even more importantly, the identity of Jesus himself as God’s representative.
484. Luke 5:22 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.
485. Luke 5:22 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesthai, “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.
486. Luke 5:22 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.
487. Luke 5:22 tn The Greek verb διαλογίζεσθε (dialogizesthe, “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.”
488. Luke 5:23 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.
489. Luke 5:24 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).
490. Luke 5:24 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.
491. Luke 5:24 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.sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
492. Luke 5:24 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).
493. Luke 5:24 tn Grk “to your house.”
494. Luke 5:25 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
495. Luke 5:25 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.
496. Luke 5:25 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.
497. Luke 5:25 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.
498. Luke 5:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
499. Luke 5:26 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
500. Luke 5:26 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.
501. Luke 5:26 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
502. Luke 5:26 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).
503. Luke 5:26 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.
504. Luke 5:26 sn See the note on today in 2:11.
505. Luke 5:27 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
506. Luke 5:27 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
507. Luke 5:27 sn See the note on tax collectors in 3:12.
508. Luke 5:27 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
509. Luke 5:27 tn While “tax office” is sometimes given as a translation for τελώνιον (telōnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located at a port or on the edge of a city or town to collect taxes for trade. These taxes were a form of customs duty or toll applied to the movement of goods and produce brought into an area for sale. As such these tolls 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). The system as a whole is sometimes referred to as “tax farming” because a contract to collect these taxes for an entire district would be sold to the highest bidder, who would pay up front, hire employees to do the work of collection, and then recoup the investment and overhead by charging commissions on top of the taxes. Although rates and commissions were regulated by law, there was plenty of room for abuse in the system through the subjective valuation of goods by the tax collectors, and even through outright bribery. Tax overseers and their employees were obviously not well liked. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who, although indirectly employed by the Romans, was probably more directly responsible to Herod Antipas, the tetrarch of Galilee appointed by Rome. It was Levi’s job to collect customs duties for Rome and he was thus despised by his fellow Jews, many of whom would have regarded him as a traitor.
510. Luke 5:27 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
511. Luke 5:28 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
512. Luke 5:28 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.
513. Luke 5:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
514. Luke 5:29 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.
515. Luke 5:29 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
516. Luke 5:29 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.
517. Luke 5:30 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
518. Luke 5:30 sn See the note on Pharisees in 5:17.
519. Luke 5:30 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
520. Luke 5:30 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.
521. Luke 5:30 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.
522. Luke 5:31 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
523. Luke 5:31 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.
524. Luke 5:32 sn I have not come is another commission statement by Jesus; see 4:43-44.
525. Luke 5:32 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.
526. Luke 5:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
527. Luke 5:33 tc Most mss (א*^,2 A C D Θ Ψ ƒ^1,13 M latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by P⁴ א¹ B L W Ξ 33 892* 1241 sa.sn John refers to John the Baptist.
528. Luke 5:33 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.
529. Luke 5:33 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
530. Luke 5:33 sn See the note on Pharisees in 5:17.
531. Luke 5:33 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).
532. Luke 5:34 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
533. Luke 5:34 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).
534. Luke 5:34 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).
535. Luke 5:34 tn Questions prefaced with μή (mē) 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?”).
536. Luke 5:35 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.
537. Luke 5:35 tn Grk “then in those days.”
538. Luke 5:36 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.
539. Luke 5:36 tn Grk “puts,” but since the means of attachment would normally be sewing, the translation “sews” has been used.
540. Luke 5:36 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
541. Luke 5:36 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.
542. Luke 5:37 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.
543. Luke 5:38 tc Most mss (A C [D] Θ Ψ ƒ¹³ M latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amphoteroi suntērountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (P^4,75vid א B L W ƒ¹ 33 579 700 1241 2542 co), however, lack the words.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.
544. Luke 5:39 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these witnesses looks like assimilation to the other synoptic accounts.
545. Luke 5:39 tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and significant witnesses (P^4,75vid א² B 579 700 892 1241). NA²⁸ puts the word in brackets indicating doubts as to its authenticity.
546. Luke 5:39 tc Most mss, especially the later ones (A C Θ Ψ ƒ^1,13 33 M lat), read χρηστότερος (chrēstoteros, “better”), a smoother reading. The reading of the text (found in P⁴ א B L W 1241) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.tn Grk “good.”sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
547. Luke 6:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
548. Luke 6:1 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.
549. Luke 6:1 tc Most later mss (A C D Θ Ψ [ƒ¹³] M lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatō deuteroprōtō, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (P⁴ א B L W ƒ¹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).
550. Luke 6:1 tn Or “heads of grain.” While the generic term στάχυς (stachus) 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). KJV “corn” is the result of British English, in which “corn” refers to the main cereal crop of a district, wheat in England and oats in Scotland (British English uses “maize” to refer to American corn).
551. Luke 6:1 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (psōchontes) 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.
552. Luke 6:2 sn See the note on Pharisees in 5:17.
553. Luke 6:2 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.
554. Luke 6:2 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.
555. Luke 6:3 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
556. Luke 6:3 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
557. Luke 6:4 tn Grk “and took.”
558. Luke 6:4 tn Grk “the bread of presentation.” 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).
559. Luke 6:4 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.
560. Luke 6:4 tc Most mss (א A D Θ ƒ¹³ 33 M) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ ƒ¹ lat sa) lacks the word “also.”
561. Luke 6:4 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.sn See 1 Sam 21:1-6.
562. Luke 6:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
563. Luke 6:5 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.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.
564. Luke 6:6 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.
565. Luke 6:6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
566. Luke 6:6 sn See the note on synagogues in 4:15.
567. Luke 6:6 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.
568. Luke 6:6 tn Grk “a man was there and his right hand was withered.”sn Withered means the man’s hand was shrunken and paralyzed.
569. Luke 6:7 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
570. Luke 6:7 sn See the note on Pharisees in 5:17.
571. Luke 6:7 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.
572. Luke 6:7 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
573. Luke 6:7 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).
574. Luke 6:8 tn Here the conjunction δέ (de) has been translated as contrastive.
575. Luke 6:8 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
576. Luke 6:8 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
577. Luke 6:8 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
578. Luke 6:8 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
579. Luke 6:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
580. Luke 6:9 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.
581. Luke 6:10 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
582. Luke 6:10 tn The aorist participle περιβλεψάμενος (periblepsamenos) has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).
583. Luke 6:10 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
584. Luke 6:10 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
585. Luke 6:10 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.
586. Luke 6:11 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.
587. Luke 6:11 tn The use of the optative (ποιήσαιεν, poiēsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
588. Luke 6:12 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.
589. Luke 6:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
590. Luke 6:12 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to horos).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.
591. Luke 6:12 sn This is the only time all night prayer is mentioned in the NT.
592. Luke 6:12 tn This is an objective genitive, so prayer “to God.”
593. Luke 6:13 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
594. Luke 6:13 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).
595. Luke 6:14 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.
596. Luke 6:14 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
597. Luke 6:15 sn This is the “doubting Thomas” of John 20:24-29.
598. Luke 6:15 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).
599. Luke 6:16 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.
600. Luke 6:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
601. Luke 6:17 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.
602. Luke 6:17 tn Grk “large crowd.”
603. Luke 6:17 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.
604. Luke 6:17 tn Grk “and.”
605. Luke 6:17 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.
606. Luke 6:17 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
607. Luke 6:17 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.
608. Luke 6:18 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
609. Luke 6:18 sn Unclean spirits refers to evil spirits. See Luke 4:33.
610. Luke 6:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
611. Luke 6:19 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).
612. Luke 6:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
613. Luke 6:20 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (eparas) has been translated as a finite verb due to requirements of contemporary English style.
614. Luke 6:20 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.
615. Luke 6:20 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Pss 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
616. Luke 6:20 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.”
617. Luke 6:21 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 (Pss 37:16-19; 107:9).
618. Luke 6:21 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.
619. Luke 6:21 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
620. Luke 6:22 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
621. Luke 6:22 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.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.
622. Luke 6:23 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).
623. Luke 6:23 tn Or “forefathers”; Grk “fathers.”
624. Luke 6:23 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
625. Luke 6:24 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.
626. Luke 6:24 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.
627. Luke 6:24 tn Grk “your consolation.”
628. Luke 6:25 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
629. Luke 6:25 tc The wording “to you” (ὑμῖν, humin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 ƒ^1,13 579 700 892 1241 2542 al), though found in most (P⁷⁵ A D Q Ψ 33 M lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
630. Luke 6:25 sn That is, laugh with happiness and joy.
631. Luke 6:26 tc The wording “to you” (ὑμῖν, humin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 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 autographic; nevertheless, “to you” is included in the translation because of English requirements.
632. Luke 6:26 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
633. Luke 6:26 tn Or “forefathers”; Grk “fathers.”
634. Luke 6:27 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.
635. Luke 6:28 tn The substantival participle ἐπηρεαζόντων (epēreazontōn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
636. Luke 6:29 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
637. Luke 6:29 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.
638. Luke 6:29 tn Or “cloak.”
639. Luke 6:29 tn See the note on the word “tunics” in 3:11.
640. Luke 6:29 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.
641. Luke 6:30 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).
642. Luke 6:30 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
643. Luke 6:30 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.
644. Luke 6:31 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
645. Luke 6:31 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. It is stated negatively in Tobit 4:15, and can also be found in the Talmud in a story about the great rabbi Hillel, who is said to have told a Gentile who asked to be taught the Torah, “What is hateful to you, do not do to your neighbor; that is the whole Torah, while the rest is the commentary thereof; go and learn it” (b. Shabbat 31a).
646. Luke 6:32 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.
647. Luke 6:32 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.
648. Luke 6:32 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go further than sinners do. The examples replay vv. 29-30.
649. Luke 6:33 tc ‡ Three key mss (P⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁸ has the word in brackets, indicating doubts as to its authenticity.
650. Luke 6:33 tc Most mss (A D L Θ Ξ Ψ ƒ¹³ 33 M lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few significant mss (א B W 700 892* 1241) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.
651. Luke 6:33 sn See the note on the word sinners in v. 32.
652. Luke 6:34 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.
653. Luke 6:34 sn See the note on the word sinners in v. 32.
654. Luke 6:34 tn Grk “to receive as much again.”
655. Luke 6:35 tn Or “in return.”
656. Luke 6:35 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.
657. Luke 6:35 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.
658. Luke 6:35 sn That is, “sons of God.”
659. Luke 6:35 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
660. Luke 6:36 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.”
661. Luke 6:37 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
662. Luke 6:37 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.
663. Luke 6:37 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.
664. Luke 6:37 sn On forgive see Luke 11:4; 1 Pet 3:7.
665. Luke 6:38 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.
666. Luke 6:38 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
667. Luke 6:38 tn Grk “by the measure with which you measure it will be measured back to you.”
668. Luke 6:39 tn Questions prefaced with μή (mē) 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?”).
669. Luke 6:39 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.
670. Luke 6:40 tn Or “student.”
671. Luke 6:40 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
672. Luke 6:41 tn Here δέ (de) has not been translated.
673. Luke 6:41 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66); KJV, ASV “mote”; NAB “splinter.”
674. Luke 6:41 tn Or “do not notice.”
675. Luke 6:41 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).
676. Luke 6:43 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.
677. Luke 6:43 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
678. Luke 6:43 tc Most mss, especially later ones (A C D Θ Ψ 33 M lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (P⁷⁵ א B L W Ξ ƒ^1,13 579 892 1241 2542).
679. Luke 6:44 sn The principle of the passage is that one produces what one is.
680. Luke 6:44 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.
681. Luke 6:44 tn This is a different verb (τρυγῶσιν, trugōsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
682. Luke 6:44 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akantha).sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.
683. Luke 6:45 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).
684. Luke 6:45 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.
685. Luke 6:45 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
686. Luke 6:45 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).
687. Luke 6:45 tn Grk “for out of the abundance of the heart his mouth speaks.”
688. Luke 6:46 tn Here δέ (de) has not been translated.
689. Luke 6:46 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.
690. Luke 6:46 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.
691. Luke 6:47 tn Grk “and does them.”
692. Luke 6:48 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anthrōpos), while the parallel account in Matt 7:24-27 uses ἀνήρ (anēr) in vv. 24 and 26.
693. Luke 6:48 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskapsen) and dug deep (ἐβάθυνεν, ebathunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
694. Luke 6:48 tn Here δέ (de) has not been translated.
695. Luke 6:48 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
696. Luke 6:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
697. Luke 6:48 tc Most mss, especially later ones (A C D Θ Ψ ƒ^1,13 M latt), read “because he built [it] on the rock” rather than “because it had been well built” (P^75vid א B L W Ξ 33 579 892 1241 2542 sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.
698. Luke 6:49 tn Grk “does not do [them].”
699. Luke 6:49 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.
700. Luke 6:49 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
701. Luke 6:49 tn Grk “and its crash was great.”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.
702. Luke 7:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
703. Luke 7:1 tn Grk “After he had completed all his sayings in the hearing of the people.”
704. Luke 7:1 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.
705. Luke 7:2 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 throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
706. Luke 7:2 tn The word “there” is not in the Greek text, but is implied.
707. Luke 7:2 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). One good 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. Later in this passage (v. 7) Luke 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.
708. Luke 7:2 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.
709. Luke 7:3 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
710. Luke 7:3 tn The participle ἀκούσας (akousas) has been taken temporally.
711. Luke 7:3 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.
712. Luke 7:3 tn The participle ἐλθών (elthōn) has been translated as an infinitive in parallel with διασώσῃ (diasōsē) due to requirements of contemporary English style.
713. Luke 7:4 tn Here δέ (de) has not been translated.
714. Luke 7:4 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, hoi) 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”).
715. Luke 7:4 tn Or “implored.”
716. Luke 7:4 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
717. Luke 7:4 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
718. Luke 7:5 tn Or “people.” The use of ἔθνος (ethnos, “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]).
719. Luke 7:5 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.
720. Luke 7:5 sn See the note on synagogues in 4:15.
721. Luke 7:6 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
722. Luke 7:6 tn The participle ἀπέχοντος (apechontos) has been taken temporally.
723. Luke 7:6 sn See the note on the word centurion in 7:2.
724. Luke 7:6 tn Or “do not be bothered.”
725. Luke 7:6 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.
726. Luke 7:7 tn Or “roof; therefore.”
727. Luke 7:7 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.
728. Luke 7:7 tc The aorist imperative ἰαθήτω (iathētō, “must be healed”) is found in P^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ ƒ^1,13 33 M latt bo) have instead a future indicative, ἰαθήσεται (iathēsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.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.
729. Luke 7:8 tn Grk “having soldiers under me.”
730. Luke 7:8 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.
731. Luke 7:8 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.
732. Luke 7:9 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.
733. Luke 7:9 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.
734. Luke 7:10 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
735. Luke 7:10 tc Most mss, especially later ones (A C [D] Θ Ψ ƒ¹³ 33 M), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: P⁷⁵ א B L W ƒ¹ 579 700 892* 1241 2542 it co).
736. Luke 7:11 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.
737. Luke 7:11 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tō) are found before the adverb ἑξῆς (hexēs), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [tē] 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 [hēmera] + 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 (chronō), with the general sense of “soon afterward.”
738. Luke 7:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
739. Luke 7:11 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
740. Luke 7:12 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).
741. Luke 7:12 tn That is, carried out for burial. This was a funeral procession.
742. Luke 7:12 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
743. Luke 7:12 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.
744. Luke 7:12 tn Or “city.”
745. Luke 7:13 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 (idōn) has been taken temporally.
746. Luke 7:13 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).
747. Luke 7:13 tn The verb κλαίω (klaiō) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
748. Luke 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
749. Luke 7:14 tn Grk “coming up, he touched.” The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
750. Luke 7:14 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).
751. Luke 7:14 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.
752. Luke 7:14 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
753. Luke 7:15 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
754. Luke 7:15 tn Or “the deceased.”
755. Luke 7:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
756. Luke 7:15 tn In the context, the verb δίδωμι (didōmi) has been translated “gave back” rather than simply “gave.”
757. Luke 7:16 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.
758. Luke 7:16 tn This imperfect verb has been translated as an ingressive imperfect.
759. Luke 7:16 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.
760. Luke 7:16 tn Grk “arisen.”
761. Luke 7:16 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.
762. Luke 7:17 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
763. Luke 7:17 sn See Luke 4:14 for a similar report.
764. Luke 7:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
765. Luke 7:17 tn Grk “went out.”
766. Luke 7:17 tn Grk “through the whole of.”
767. Luke 7:18 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.
768. Luke 7:18 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
769. Luke 7:18 tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
770. Luke 7:19 tc ‡ Although most mss (א A W Θ Ψ ƒ¹ M it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pros ton Iēsoun, “to Jesus”), other significant witnesses (B L Ξ ƒ¹³ 33 sa) read πρὸς τὸν κύριον (pros ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally significant witnesses argues for its authenticity.
771. Luke 7:19 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.
772. Luke 7:19 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.
773. Luke 7:20 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
774. Luke 7:20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
775. Luke 7:20 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.
776. Luke 7:20 tn This question is repeated word for word from v. 19.
777. Luke 7:21 tn Grk “In that hour.”
778. Luke 7:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
779. Luke 7:21 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.
780. Luke 7:21 tn Or “and bestowed (sight) on.”
781. Luke 7:22 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
782. Luke 7:22 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
783. Luke 7:22 sn The same verb has been translated “inform” in 7:18.
784. Luke 7:22 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.
785. Luke 7:22 sn See the note on lepers in Luke 4:27.
786. Luke 7:22 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.
787. Luke 7:23 tn Grk “whoever.”
788. Luke 7:24 tn Here δέ (de) has not been translated.
789. Luke 7:24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
790. Luke 7:24 tn Or “desert.”
791. Luke 7:24 tn It is debated whether this expression should be read figuratively (“to see someone who is easily blown over?”) or literally (“to see the wilderness vegetation blowing in the wind?…No, to see a prophet”). Either view is possible, but the following examples suggest the question should be read literally, meaning that an extraordinary event like the arrival of a prophet (rather than the common occurrence of plants blowing in the wind) drew them to the desert.
792. Luke 7:25 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.
793. Luke 7:25 sn The reference to soft clothing suggests that John was not rich or powerful, nor did he come from the wealthy or ruling classes. The crowds came out into the wilderness not to see the rich and famous, but to see a prophet.
794. Luke 7:25 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
795. Luke 7:25 tn This is a different Greek term than in the parallel in Matt 11:8. Cf. BDAG 169 s.v. βασίλειος, “the (royal) palace.”
796. Luke 7:26 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.).
797. Luke 7:27 tn Grk “before your face” (an idiom).
798. Luke 7:27 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20, and provides a more precise description of John the Baptist’s role. He is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people (just as the cloud did for Israel in the wilderness at the time of the Exodus).
799. Luke 7:28 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.
800. Luke 7:28 tc The earliest and best mss read simply ᾿Ιωάννου (Iōannou, “John”) here (P⁷⁵ א B L W Ξ ƒ¹ 579). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ ƒ¹³ M lat), or “the prophet John” (Ψ 700 [892 1241]). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).
801. Luke 7:28 sn After John comes a shift of eras. John stands at the end of the old era (those born of women), and is to some extent a pivotal or transitional figure. The new era which John heralds 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. (The parallel passage Matt 11:11 reads kingdom of heaven.)
802. Luke 7:28 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21. Here the kingdom of God is not viewed as strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
803. Luke 7:29 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
804. Luke 7:29 sn See the note on tax collectors in 3:12.
805. Luke 7:29 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.
806. Luke 7:29 tn The participle βαπτισθέντες (baptisthentes) has been translated as a causal adverbial participle.
807. Luke 7:30 sn See the note on Pharisees in 5:17.
808. Luke 7:30 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).
809. Luke 7:30 tn Or “plan.”
810. Luke 7:30 tn The participle βαπτισθέντες (baptisthentes) 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.
811. Luke 7:30 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
812. Luke 7:30 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
813. Luke 7:31 tn Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.
814. Luke 7:32 sn The marketplace (Greek agora) was not only a place of trade and commerce in the first century Greco-Roman world. It was a place of discussion and dialogue (the “public square”), a place of judgment (courts held session there), a place for idle people and those seeking work, and a place for children to play.
815. Luke 7:32 tn Grk “They are like children sitting…and calling out…who say.”
816. Luke 7:32 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.
817. Luke 7:32 tn The verb ἐθρηνήσαμεν (ethrēnēsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
818. Luke 7:33 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.
819. Luke 7:33 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
820. Luke 7:33 sn Some interpreters have understood eating no bread and drinking no wine as referring to the avoidance of excess. More likely it represents a criticism of John the Baptist being too separatist and ascetic, and so he was accused of not being directed by God, but by a demon.
821. Luke 7:34 tn Grk “Behold a man.”
822. Luke 7:34 sn Neither were the detractors happy with Jesus (the Son of Man), even though he represented the opposite of John’s asceticism and associated freely with people like tax collectors and sinners in celebratory settings where the banquet imagery suggested the coming kingdom of God. Either way, God’s messengers were subject to complaint.
823. Luke 7:35 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.
824. Luke 7:35 tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
825. Luke 7:36 sn See the note on Pharisees in 5:17.
826. Luke 7:36 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
827. Luke 7:36 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
828. Luke 7:36 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.
829. Luke 7:37 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).
830. Luke 7:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
831. Luke 7:37 tn Grk “was reclining at table.”
832. Luke 7:37 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.
833. Luke 7:37 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.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.
834. Luke 7:38 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.
835. Luke 7:38 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
836. Luke 7:38 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.
837. Luke 7:38 tn Grk “with the hair of her head.”
838. Luke 7:38 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.
839. Luke 7:38 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
840. Luke 7:38 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.
841. Luke 7:39 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.
842. Luke 7:39 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)…”
843. Luke 7:39 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
844. Luke 7:40 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
845. Luke 7:40 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.
846. Luke 7:40 tn Grk “he said.”
847. Luke 7:41 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
848. Luke 7:41 tn The word “him” is not in the Greek text, but is implied.
849. Luke 7:41 tn Grk “five hundred denarii.”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.
850. Luke 7:42 tn The verb ἐχαρίσατο (echarisato) 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).
851. Luke 7:43 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
852. Luke 7:43 tn Grk “the one to whom he forgave more” (see v. 42).
853. Luke 7:43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
854. Luke 7:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
855. Luke 7:44 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.
856. Luke 7:45 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.
857. Luke 7:46 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.
858. Luke 7:47 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.”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.
859. Luke 7:48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
860. Luke 7:48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
861. Luke 7:48 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
862. Luke 7:49 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
863. Luke 7:49 tn Grk “were reclining at table.”
864. Luke 7:50 tn Here δέ (de) has not been translated.
865. Luke 7:50 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
866. Luke 7:50 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.
867. Luke 8:1 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.
868. Luke 8:1 tn Καθεξῆς (Kathexēs) 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.
869. Luke 8:1 tn Or “cities.”
870. Luke 8:1 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
871. Luke 8:1 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
872. Luke 8:1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
873. Luke 8:2 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
874. Luke 8:2 tn Or “illnesses.” The term ἀσθένεια (astheneia) refers to the state of being ill and thus incapacitated in some way—“illness, disability, weakness.” (L&N 23.143).
875. Luke 8:2 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.
876. Luke 8:3 sn Cuza is also spelled “Chuza” in many English translations.
877. Luke 8:3 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
878. Luke 8:3 tn Here ἐπίτροπος (epitropos) 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.
879. Luke 8:3 tc Many mss (א A L Ψ ƒ¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ ƒ¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.
880. Luke 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
881. Luke 8:4 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
882. Luke 8:4 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
883. Luke 8:5 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.
884. Luke 8:5 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.
885. Luke 8:5 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).
886. Luke 8:6 sn The rock in Palestine would be a limestone base lying right under the soil.
887. Luke 8:7 sn Palestinian weeds like these thorns could grow up to 6 feet in height and have a major root system.
888. Luke 8:7 sn That is, crowded out the good plants.
889. Luke 8:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
890. Luke 8:8 tn Grk “when it grew, after it grew.”
891. Luke 8:8 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.
892. Luke 8:8 tn Grk “said these things.”
893. Luke 8:8 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).
894. Luke 8:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
895. Luke 8:9 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
896. Luke 8:10 tn Here δέ (de) has not been translated.
897. Luke 8:10 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).
898. Luke 8:10 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.
899. Luke 8:10 tn Grk “the mysteries.”sn The key term secrets (μυστήριον, mustērion) 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).
900. Luke 8:10 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
901. Luke 8:10 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
902. Luke 8:11 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
903. Luke 8:12 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.
904. Luke 8:12 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.
905. Luke 8:12 tn The participle πιστεύσαντες (pisteusantes) 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.
906. Luke 8:13 tn Here δέ (de) has not been translated.
907. Luke 8:13 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.
908. Luke 8:13 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
909. Luke 8:13 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.
910. Luke 8:13 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.
911. Luke 8:14 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
912. Luke 8:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
913. Luke 8:14 sn That is, their concern for spiritual things is crowded out by material things.
914. Luke 8:14 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.
915. Luke 8:14 tn The verb τελεσφορέω (telesphoreō) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
916. Luke 8:15 tn The aorist participle ἀκούσαντες (akousantes) has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
917. Luke 8:15 sn There is a tenacity that is a part of spiritual fruitfulness.
918. Luke 8:15 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.
919. Luke 8:15 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.
920. Luke 8:16 tn The participle ἅψας (hapsas) has been translated as a finite verb due to requirements of contemporary English style.
921. Luke 8:16 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.
922. Luke 8:16 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
923. Luke 8:17 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.
924. Luke 8:17 tn Or “disclosed.”
925. Luke 8:18 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
926. Luke 8:18 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
927. Luke 8:18 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.
928. Luke 8:19 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
929. Luke 8:19 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.
930. Luke 8:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
931. Luke 8:20 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
932. Luke 8:21 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
933. Luke 8:21 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.
934. Luke 8:21 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
935. Luke 8:22 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.
936. Luke 8:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
937. Luke 8:22 sn A boat that held all the disciples would be of significant size. See the note at Luke 5:3 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
938. Luke 8:22 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.
939. Luke 8:23 tn Or “a squall.”
940. Luke 8:23 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.
941. Luke 8:23 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.
942. Luke 8:24 tn Here δέ (de) has not been translated.
943. Luke 8:24 tn The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
944. Luke 8:24 tn The double vocative shows great emotion.
945. Luke 8:24 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
946. Luke 8:24 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
947. Luke 8:24 sn Who has authority over the seas and winds is discussed in the OT: Pss 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.
948. Luke 8:25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
949. Luke 8:25 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
950. Luke 8:25 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.
951. Luke 8:25 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.
952. Luke 8:26 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
953. Luke 8:26 tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ ƒ¹³ M sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ ƒ¹ 33 579 700* 1241) have “Gergesenes.” But early and significant representatives of the Alexandrian and Western groups (P⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms. 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.
954. Luke 8:26 sn That is, across the Sea of Galilee from Galilee.
955. Luke 8:27 tn Here δέ (de) has not been translated.
956. Luke 8:27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
957. Luke 8:27 tn Grk “stepped out on land.”
958. Luke 8:27 tn Or “city.”
959. Luke 8:27 tn Grk “who had demons.”
960. Luke 8:27 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
961. Luke 8:27 tn Or “in.”
962. Luke 8:28 tn Grk “And seeing.” The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
963. Luke 8:28 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.
964. Luke 8:28 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….”
965. Luke 8:28 sn On the title Most High see Luke 1:35.
966. Luke 8:28 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.
967. Luke 8:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
968. Luke 8:29 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parēngeilen, “he commanded”; P⁷⁵ B Θ Ξ Ψ ƒ¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parēngellen, 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, suggesting that Jesus started to command the evil spirit to depart, and continued the command.
969. Luke 8:29 tn Grk “unclean.”
970. Luke 8:29 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
971. Luke 8:29 tn Or “fetters”; these were chains for the feet.
972. Luke 8:29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
973. Luke 8:29 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
974. Luke 8:29 sn This is a parenthetical, explanatory comment by the author.
975. Luke 8:30 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.
976. Luke 8:30 tn Here δέ (de) has not been translated.
977. Luke 8:30 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.
978. Luke 8:31 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
979. Luke 8:31 tn Or “command.”
980. Luke 8:31 tn This word, ἄβυσσος (abussos), 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).
981. Luke 8:32 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
982. Luke 8:32 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
983. Luke 8:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
984. Luke 8:32 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.
985. Luke 8:33 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
986. Luke 8:33 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
987. Luke 8:34 tn Here δέ (de) has not been translated.
988. Luke 8:34 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.
989. Luke 8:34 tn Or “city.”
990. Luke 8:35 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
991. Luke 8:35 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.
992. Luke 8:36 tn Here δέ (de) has not been translated.
993. Luke 8:36 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.
994. Luke 8:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
995. Luke 8:37 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
996. Luke 8:37 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.”
997. Luke 8:37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
998. Luke 8:37 tn Or “to depart from them.”
999. Luke 8:37 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.
1000. Luke 8:37 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.
1001. Luke 8:37 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
1002. Luke 8:38 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
1003. Luke 8:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1004. Luke 8:39 tn Grk “your house.”
1005. Luke 8:39 tn Or “describe.”
1006. Luke 8:39 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.
1007. Luke 8:39 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
1008. Luke 8:39 tn Or “city.”
1009. Luke 8:39 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.
1010. Luke 8:40 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).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).
1011. Luke 8:41 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).
1012. Luke 8:41 tn Jairus is described as ἄρχων τῆς συναγωγῆς (archōn tēs sunagōgēs), the main elder at the synagogue who was in charge of organizing the services.
1013. Luke 8:41 sn See the note on synagogues in 4:15.
1014. Luke 8:41 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.
1015. Luke 8:41 tn This verb is an imperfect tense, commonly used by Luke for vividness.
1016. Luke 8:42 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
1017. Luke 8:42 sn Pressed is a very emphatic term—the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
1018. Luke 8:43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
1019. Luke 8:43 tn Grk “a flow of blood.”sn This most likely refers to a chronic vaginal or uterine hemorrhage which would have rendered the woman ritually unclean. In addition to being a source of continuing embarrassment, the condition would have excluded the woman from social contact and religious activities. Contemporary remedies included wine mixed with rubber, alum, and crocuses (D. Bock, Luke [BECNT], 1:793).
1020. Luke 8:43 tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] ƒ^1,13 33 [1424] M [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain significant witnesses do not have the phrase (e.g., P⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁸ includes the words in brackets, indicating doubt as to their authenticity.
1021. Luke 8:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
1022. Luke 8:44 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
1023. Luke 8:44 sn The edge of his cloak may simply refer to the edge or hem of the garment, but it could refer to the kraspedon, the tassel on the four corners of the garment, two in front and two behind, that served to remind the wearer of God’s commands (Num 15:37-41; Deut 22:12; D. L. Bock, Luke [BECNT], 1:794). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
1024. Luke 8:44 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
1025. Luke 8:44 tn Grk “the flow of her blood.”sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
1026. Luke 8:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
1027. Luke 8:45 tn Grk “said.”
1028. Luke 8:45 tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ ƒ^1,13 33 M latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several significant witnesses omit this phrase (P⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.
1029. Luke 8:45 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!”
1030. Luke 8:46 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.
1031. Luke 8:47 tn Here δέ (de) has not been translated.
1032. Luke 8:47 tn Or “could not remain unnoticed” (see L&N 28.83).
1033. Luke 8:47 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.
1034. Luke 8:47 tn Grk “told for what reason.”
1035. Luke 8:48 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
1036. Luke 8:48 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.
1037. Luke 8:49 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) 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).
1038. Luke 8:50 tn Grk “answered.”
1039. Luke 8:50 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.
1040. Luke 8:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1041. Luke 8:51 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.
1042. Luke 8:52 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
1043. Luke 8:52 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
1044. Luke 8:53 tn This imperfect verb has been translated as an ingressive imperfect.
1045. Luke 8:53 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
1046. Luke 8:53 tn Or “had died.”
1047. Luke 8:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1048. Luke 8:54 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
1049. Luke 8:55 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
1050. Luke 8:55 sn In other words, she came back to life; see Acts 20:10.
1051. Luke 8:55 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.
1052. Luke 8:56 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
1053. Luke 8:56 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
1054. Luke 9:1 tn Here δέ (de) has not been translated.
1055. Luke 9:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1056. Luke 9:1 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 (sunkalesamenos) has been translated here as indicating antecedent action.
1057. Luke 9:1 tc Some mss add ἀποστόλους (apostolous, “apostles”; א C* L Θ Ψ 070 0291 ƒ¹³ 33 579 892 1241 1424 2542 lat) or μαθητὰς αὐτοῦ (mathētas autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.
1058. Luke 9:1 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
1059. Luke 9:2 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.
1060. Luke 9:2 tn Or “to preach.”
1061. Luke 9:2 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
1062. Luke 9:2 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.
1063. Luke 9:3 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
1064. Luke 9:3 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
1065. Luke 9:3 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.
1066. Luke 9:3 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
1067. Luke 9:3 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
1068. Luke 9:4 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
1069. Luke 9:4 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.
1070. Luke 9:4 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.
1071. Luke 9:5 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
1072. Luke 9:5 tn Grk “all those who do not receive you.”
1073. Luke 9:5 tn Or “city.”
1074. Luke 9:5 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.
1075. Luke 9:6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
1076. Luke 9:6 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.
1077. Luke 9:6 tn Or “preaching the gospel.” 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.
1078. Luke 9:7 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
1079. Luke 9:7 sn See the note on tetrarch in 3:1.
1080. Luke 9:7 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
1081. Luke 9:7 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
1082. Luke 9:8 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.
1083. Luke 9:8 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.
1084. Luke 9:9 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.
1085. Luke 9:9 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezētei 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.
1086. Luke 9:10 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
1087. Luke 9:10 tn The participle ὑποστρέψαντες (hupostrepsantes) has been taken temporally.
1088. Luke 9:10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
1089. Luke 9:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
1090. Luke 9:10 tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (eis topon erēmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (eis topon erēmon poleōs kaloumenēs Bēthsaida, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [ƒ^1,13] [565] M) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (eis kōmēn legomenēn Bēdsaida, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (eis kōmēn kaloumenēn Bēthsaida eis topon erēmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (eis topon kaloumenon Bēthsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, eis polin kaloumenēn Bēthsaida) is supported by (P⁷⁵) א¹ B L Ξ* 33 2542 co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others—both internally and externally—is the one that stands behind the translation and is found in the text of NA²⁸.tn Or “city.”
1091. Luke 9:10 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.
1092. Luke 9:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
1093. Luke 9:11 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
1094. Luke 9:11 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).
1095. Luke 9:12 tn Grk “the day began to decline,” looking to the approach of sunset.
1096. Luke 9:12 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
1097. Luke 9:12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
1098. Luke 9:12 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
1099. Luke 9:12 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (hōde) has not been translated.
1100. Luke 9:13 tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
1101. Luke 9:13 tn Here δέ (de) has not been translated.
1102. Luke 9:13 tn Grk “said.”
1103. Luke 9:13 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
1104. Luke 9:13 tn The participle πορευθέντες (poreuthentes) has been taken as indicating attendant circumstance.
1105. Luke 9:13 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.
1106. Luke 9:14 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).
1107. Luke 9:14 sn This is a parenthetical note by the author.
1108. Luke 9:14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
1109. Luke 9:14 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).
1110. Luke 9:15 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 (houtōs, “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
1111. Luke 9:15 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
1112. Luke 9:16 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
1113. Luke 9:16 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.”
1114. Luke 9:17 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
1115. Luke 9:18 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.
1116. Luke 9:18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1117. Luke 9:18 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.
1118. Luke 9:18 tn Grk “the disciples were with him, and he asked them, saying.”
1119. Luke 9:18 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.
1120. Luke 9:19 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
1121. Luke 9:19 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
1122. Luke 9:19 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.
1123. Luke 9:19 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.
1124. Luke 9:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
1125. Luke 9:20 tn Here δέ (de) has not been translated.
1126. Luke 9:20 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
1127. Luke 9:20 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.
1128. Luke 9:21 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimēsas and parēngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
1129. Luke 9:21 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.
1130. Luke 9:22 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.
1131. Luke 9:22 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.
1132. Luke 9:22 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
1133. Luke 9:22 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.
1134. Luke 9:23 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
1135. Luke 9:23 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.
1136. Luke 9:23 tn Grk “to come after me.”
1137. Luke 9:23 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.
1138. Luke 9:23 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.
1139. Luke 9:24 tn Grk “his soul.” The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.
1140. Luke 9:24 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.
1141. Luke 9:24 tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1).
1142. Luke 9:25 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
1143. Luke 9:26 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.
1144. Luke 9:26 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…”
1145. Luke 9:26 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.
1146. Luke 9:27 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legō de humin alēthōs).
1147. Luke 9:27 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
1148. Luke 9:27 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).
1149. Luke 9:27 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.
1150. Luke 9:28 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.
1151. Luke 9:28 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (hōsei, “about”) to give an approximate reference.
1152. Luke 9:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1153. Luke 9:29 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
1154. Luke 9:29 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
1155. Luke 9:29 tn Or “the appearance of his face became different.”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).
1156. Luke 9:29 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).
1157. Luke 9:30 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).
1158. Luke 9:30 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).
1159. Luke 9:30 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.
1160. Luke 9:31 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.
1161. Luke 9:31 tn Or “accomplish,” “bring to completion.”
1162. Luke 9:32 tn Grk “weighed down with sleep” (an idiom).
1163. Luke 9:32 tn Or “after they became fully awake,” “but they became fully awake and saw.”
1164. Luke 9:33 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.
1165. Luke 9:33 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
1166. Luke 9:33 tn Grk “to leave from him.”
1167. Luke 9:33 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).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.
1168. Luke 9:34 tn Here δέ (de) has not been translated.
1169. Luke 9:34 sn This cloud is the cloud of God’s presence and the voice is his as well.
1170. Luke 9:34 tn Or “appeared.”
1171. Luke 9:34 tn Or “surrounded.”
1172. Luke 9:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
1173. Luke 9:35 tc Most mss, especially the later ones, have ἀγαπητός (agapētos, “the one I love”; A C* W ƒ¹³ 33 M it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agapētos en hō (ē)udokēsa, “the one I love, in whom I am well pleased”; C³ D Ψ) here, instead of ἐκλελεγμένος (eklelegmenos, “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from P^45,75 א B L Ξ (579) 892 1241 co.tn The participle ὁ ἐκλελεγμένος (ho eklelegmenos), 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 (ho eklektos) which also appears in Luke 23:35.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.
1174. Luke 9:35 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.
1175. Luke 9:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
1176. Luke 9:36 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
1177. Luke 9:36 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.
1178. Luke 9:36 tn Grk “in those days.”
1179. Luke 9:37 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.
1180. Luke 9:38 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).
1181. Luke 9:38 tn Grk “cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
1182. Luke 9:38 tn This verb means “to have regard for”; see Luke 1:48.
1183. Luke 9:39 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).
1184. Luke 9:39 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
1185. Luke 9:39 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
1186. Luke 9:39 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.
1187. Luke 9:40 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.
1188. Luke 9:40 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
1189. Luke 9:40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
1190. Luke 9:40 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
1191. Luke 9:41 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.
1192. Luke 9:41 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
1193. Luke 9:41 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
1194. Luke 9:41 tn Grk “how long.”
1195. Luke 9:41 tn Or “and put up with.” See Num 11:12; Isa 46:4.
1196. Luke 9:41 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
1197. Luke 9:42 tn Here δέ (de) has not been translated.
1198. Luke 9:42 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
1199. Luke 9:42 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
1200. Luke 9:42 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassō) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
1201. Luke 9:42 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
1202. Luke 9:42 sn This is a reference to an evil spirit. See Luke 4:33.
1203. Luke 9:43 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
1204. Luke 9:43 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
1205. Luke 9:43 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
1206. Luke 9:43 tc Most mss, especially the later ones (A C W Θ Ψ 0115 ƒ¹³ 33 892 M al), actually supply ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (P⁷⁵ א B D L Ξ ƒ¹ 579 700 1241 2542 lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the reading of the initial text.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.
1207. Luke 9:44 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.
1208. Luke 9:44 tn The plural Greek term ἀνθρώπων (anthrōpōn) 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.
1209. Luke 9:45 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
1210. Luke 9:45 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.
1211. Luke 9:45 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.
1212. Luke 9:46 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
1213. Luke 9:46 tn The use of the optative mood means the answer is not clear (BDF §§267.2.2; 385.2.2).
1214. Luke 9:47 tn Grk “knowing the thoughts of their hearts” (an idiom).
1215. Luke 9:47 tn On this use of παρά (para), see BDF §238.
1216. Luke 9:48 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
1217. Luke 9:48 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
1218. Luke 9:48 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.
1219. Luke 9:49 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.
1220. Luke 9:49 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekōluomen; found in P^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekōlusamen; found in A C D W Θ Ψ ƒ^1,13 33 M co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.
1221. Luke 9:49 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.
1222. Luke 9:51 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.
1223. Luke 9:51 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).
1224. Luke 9:51 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.
1225. Luke 9:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1226. Luke 9:51 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).
1227. Luke 9:52 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
1228. Luke 9:52 tn Grk “sent messengers before his face,” an idiom.
1229. Luke 9:52 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuthentes) has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
1230. Luke 9:52 tn Or “to prepare (things) for him.”
1231. Luke 9:53 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
1232. Luke 9:53 tn Or “did not receive”; this verb, δέχομαι (dechomai), is a term of hospitality or welcome (L&N 34.53).
1233. Luke 9:53 tn Grk “because his face was set toward Jerusalem.”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.
1234. Luke 9:54 tn Or “destroy.”
1235. Luke 9:54 tc Most mss, especially the later ones (A C D W Θ Ψ ƒ^1,13 33 M it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (P^45,75 א B L Ξ 579 700* 1241 lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.sn An allusion to 2 Kgs 1:10, 12, 14.
1236. Luke 9:55 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1237. Luke 9:55 tc Many mss ([D] K Γ Θ ƒ^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss. sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
1238. Luke 9:57 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
1239. Luke 9:57 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
1240. Luke 9:57 tc Most mss (A C W Θ Ψ ƒ¹³ 33 M) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (P^45,75 א B D L Ξ ƒ¹ lat co).sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
1241. Luke 9:58 tn Or “the wild birds”; 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).
1242. Luke 9:58 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).
1243. Luke 9:59 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
1244. Luke 9:59 tn Grk “said.”
1245. Luke 9:60 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1246. Luke 9:60 sn There are several options for the meaning of Jesus’ reply Let the dead bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. (See, e.g., C. A. Evans, Jesus and the Ossuaries, 26-30.) Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).
1247. Luke 9:60 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
1248. Luke 9:61 tn Grk “And another also said.”
1249. Luke 9:61 tn Grk “to those in my house.”
1250. Luke 9:62 tn Here δέ (de) has not been translated.
1251. Luke 9:62 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
1252. Luke 9:62 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.
1253. Luke 9:62 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 60.
1254. Luke 10:1 tn Grk “And after these things.” Here δέ (de) has not been translated.
1255. Luke 10:1 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ ƒ^1,13 M and several church fathers and early versions) or “seventy-two” (P⁷⁵ B D 0181 lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
1256. Luke 10:1 tn Or “city.”
1257. Luke 10:2 tn Here δέ (de) has not been translated.
1258. Luke 10:2 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
1259. Luke 10:2 tn Grk “to thrust out.”
1260. Luke 10:3 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
1261. Luke 10:3 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18. For more on sheep imagery see H. Preisker and S. Schulz, TDNT 6:690.
1262. Luke 10:3 sn This imagery of wolves is found in intertestamental Judaism (see Pss. Sol. 8:23, 30; also 1 Enoch 89:55). The imagery of lambs surrounded by wolves suggests violence, and may hint at coming persecution of disciples.
1263. Luke 10:4 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
1264. Luke 10:4 tn Traditionally, “a purse.”
1265. Luke 10:4 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
1266. Luke 10:4 tn Or “no one along the way.”
1267. Luke 10:5 tn Here δέ (de) has not been translated.
1268. Luke 10:5 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
1269. Luke 10:5 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
1270. Luke 10:6 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:35.
1271. Luke 10:6 sn The response to these messengers determines how God’s blessing is bestowed—if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
1272. Luke 10:7 tn Here δέ (de) has not been translated.
1273. Luke 10:7 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
1274. Luke 10:7 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
1275. Luke 10:8 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
1276. Luke 10:8 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
1277. Luke 10:8 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
1278. Luke 10:9 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
1279. Luke 10:9 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
1280. Luke 10:9 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
1281. Luke 10:9 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizō) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
1282. Luke 10:10 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
1283. Luke 10:10 tn Or “city.”
1284. Luke 10:10 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
1285. Luke 10:10 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
1286. Luke 10:10 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
1287. Luke 10:11 tn Or “city.”
1288. Luke 10:11 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
1289. Luke 10:11 tn Here ὑμῖν (humin) has been translated as a dative of disadvantage.
1290. Luke 10:11 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizō) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
1291. Luke 10:12 tn The noun “Sodom” is in emphatic position in the Greek text.sn Sodom (and Gomorrah) were widely regarded as the most wicked of OT cities from the actions described in Gen 19:1-29; even in OT times their wickedness had become proverbial (Isa 1:9-10). The allusion to God’s judgment on these cities is not intended to indicate that they might be shown mercy on the day of judgment, but to warn that rejecting the messengers with their current message about the coming kingdom is even more serious than the worst sins of Sodom and Gomorrah and will result in even more severe punishment.
1292. Luke 10:12 tn Or “city.”
1293. Luke 10:13 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was more significant; it was declared a polis (“city”) by the tetrarch Herod Philip, sometime after a.d. 30.
1294. Luke 10:13 tn This introduces a second class (contrary to fact) condition in the Greek text.
1295. Luke 10:13 tn Or “powerful deeds.”
1296. Luke 10:13 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the hardened sinners of the old era would have responded to the proclamation of the kingdom and repented, unlike you!”
1297. Luke 10:13 sn To clothe oneself in sackcloth and ashes was a public sign of mourning or lament, in this case for past behavior and associated with repentance.
1298. Luke 10:14 sn Jesus’ general point is that in the day of judgment the Gentile cities will come off better than the cities of Galilee. This is not to indicate toleration for the sins of the Gentile cities, but to show how badly the judgment will go for the Galilean ones. In the OT prophetic oracles were pronounced repeatedly against Tyre and Sidon: Isa 23:1-18; Ezek 26:1-28:26; Joel 4:4; Zech 9:2-4.
1299. Luke 10:15 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.
1300. Luke 10:15 tn The interrogative particle introducing this question expects a negative reply.
1301. Luke 10:15 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
1302. Luke 10:16 tn Grk “hears you,” but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
1303. Luke 10:16 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
1304. Luke 10:16 tn The double mention of rejection in this clause—ἀθετῶν ἀθετεῖ (athetōn athetei) in the Greek text—keeps up the emphasis of the section.
1305. Luke 10:16 sn The one who sent me refers to God.
1306. Luke 10:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
1307. Luke 10:17 tc See the tc note on the number “seventy-two” in Luke 10:1.
1308. Luke 10:17 tn Or “the demons obey”; see L&N 36.18.
1309. Luke 10:17 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
1310. Luke 10:18 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
1311. Luke 10:18 tn This is an imperfect tense verb.
1312. Luke 10:18 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
1313. Luke 10:18 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
1314. Luke 10:19 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
1315. Luke 10:19 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
1316. Luke 10:19 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.sn The enemy is a reference to Satan (mentioned in v. 18).
1317. Luke 10:19 tn This is an emphatic double negative in the Greek text.
1318. Luke 10:20 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
1319. Luke 10:20 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
1320. Luke 10:20 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
1321. Luke 10:21 tn Grk “In that same hour” (L&N 67.1).
1322. Luke 10:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1323. Luke 10:21 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
1324. Luke 10:21 tn Or “thank.”
1325. Luke 10:21 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
1326. Luke 10:21 tn Or “that.”
1327. Luke 10:21 sn See 1 Cor 1:26-31, where Paul states that not many of the wise, powerful, or privileged had responded to the gospel.
1328. Luke 10:21 tn Or “to the childlike,” or “the innocent” (BDAG 671 s.v. νήπιος 1.b.β).
1329. Luke 10:21 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ states: “as a reverential way of expressing oneself, when one is speaking of an eminent pers., and esp. of God, not to connect the subject directly w. what happens, but to say that it took place ‘before someone.’”
1330. Luke 10:22 sn This verse, frequently referred to as the “bolt from the Johannine blue,” has been noted for its conceptual similarity to statements in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined. The statement here also occurs in Matt 11:27, and serves as a warning against drawing a simplistic dichotomy between Jesus’ teaching in the synoptic gospels and Jesus’ teaching in the Gospel of John.
1331. Luke 10:22 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
1332. Luke 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
1333. Luke 10:23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1334. Luke 10:23 tn Grk “turning to the disciples, he said.” The participle στραφείς (strapheis) has been translated as a finite verb due to requirements of contemporary English style.
1335. Luke 10:23 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
1336. Luke 10:23 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
1337. Luke 10:24 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
1338. Luke 10:25 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
1339. Luke 10:25 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
1340. Luke 10:25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
1341. Luke 10:25 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
1342. Luke 10:26 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
1343. Luke 10:27 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
1344. Luke 10:27 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
1345. Luke 10:27 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
1346. Luke 10:27 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
1347. Luke 10:28 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
1348. Luke 10:28 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
1349. Luke 10:29 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
1350. Luke 10:29 tn Or “vindicate.”sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
1351. Luke 10:30 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
1352. Luke 10:30 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 3425 ft (1044 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
1353. Luke 10:30 tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
1354. Luke 10:30 sn That is, in a state between life and death; severely wounded.
1355. Luke 10:31 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
1356. Luke 10:31 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
1357. Luke 10:31 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
1358. Luke 10:31 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
1359. Luke 10:31 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
1360. Luke 10:32 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
1361. Luke 10:32 tn The clause containing the aorist active participle ἐλθών (elthōn) suggests that the Levite came up to the place, took a look, and then moved on.
1362. Luke 10:33 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
1363. Luke 10:33 tn This is at the beginning of the clause, in emphatic position in the Greek text.
1364. Luke 10:33 tn The participle ὁδεύων (hodeuōn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
1365. Luke 10:33 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
1366. Luke 10:33 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
1367. Luke 10:34 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
1368. Luke 10:34 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
1369. Luke 10:34 sn The ancient practice of pouring olive oil on wounds was designed to ease pain and provide cleansing for the wounds (Isa 1:6).
1370. Luke 10:34 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
1371. Luke 10:34 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
1372. Luke 10:34 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
1373. Luke 10:35 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
1374. Luke 10:35 tn Grk “two denarii.”sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
1375. Luke 10:35 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
1376. Luke 10:36 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
1377. Luke 10:37 tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
1378. Luke 10:37 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
1379. Luke 10:37 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
1380. Luke 10:37 tn This recalls the verb of the earlier reply in v. 28.
1381. Luke 10:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1382. Luke 10:38 tc Most mss have “into the house” (P^3vid א C L Ξ 33 579) or “into her house” (א¹ A C² D W Θ Ψ 070 ƒ^1,13 M lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in P^45,75 B sa. tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
1383. Luke 10:39 tn Here καί (kai) has not been translated because of differences between Greek and English style.
1384. Luke 10:39 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
1385. Luke 10:39 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
1386. Luke 10:40 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
1387. Luke 10:40 tn Grk “with much serving.”
1388. Luke 10:40 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
1389. Luke 10:40 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
1390. Luke 10:40 tn Grk “has left me to serve alone.”
1391. Luke 10:40 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
1392. Luke 10:41 tc Most mss (A B* C D W Θ Ψ ƒ^1,13 M it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, majuscules, and other witnesses (P^3,[45],75 א B² L 579 892 lat sa).
1393. Luke 10:41 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
1394. Luke 10:41 sn The double vocative Martha, Martha communicates emotion.
1395. Luke 10:41 tn Or “upset.” Here the meanings of μεριμνάω (merimnaō) and θορυβάζομαι (thorubazomai) reinforce each other (L&N 25.234).
1396. Luke 10:42 tc Or, with some mss (P³ [א] B C² L 070^vid ƒ¹ 33 [579]), “few things are needed—or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (P^45,75 A C* W Θ Ψ ƒ¹³ M lat sa).
1397. Luke 10:42 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).