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Luke 7
New English Translation

Healing the Centurion’s Slave

7 After Jesus[a] had finished teaching all this to the people,[b] he entered Capernaum.[c] 2 A centurion[d] there[e] had a slave[f] who was highly regarded,[g] but who was sick and at the point of death. 3 When the centurion[h] heard[i] about Jesus, he sent some Jewish elders[j] to him, asking him to come[k] and heal his slave. 4 When[l] they came[m] to Jesus, they urged[n] him earnestly,[o] “He is worthy[p] to have you do this for him, 5 because he loves our nation,[q] and even[r] built our synagogue.”[s] 6 So[t] Jesus went with them. When[u] he was not far from the house, the centurion[v] sent friends to say to him, “Lord, do not trouble yourself,[w] for I am not worthy[x] to have you come under my roof! 7 That is why[y] I did not presume[z] to come to you. Instead, say the word, and my servant must be healed.[aa] 8 For I too am a man set under authority, with soldiers under me.[ab] I say to this one, ‘Go!’ and he goes,[ac] and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.”[ad] 9 When Jesus heard this, he was amazed[ae] at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!”[af] 10 So[ag] when those who had been sent returned to the house, they found the slave[ah] well.

Raising a Widow’s Son

11 Soon[ai] afterward[aj] Jesus[ak] went to a town[al] called Nain, and his disciples and a large crowd went with him. 12 As he approached the town gate, a man[am] who had died was being carried out,[an] the only son of his mother (who[ao] was a widow[ap]), and a large crowd from the town[aq] was with her. 13 When[ar] the Lord saw her, he had compassion[as] for her and said to her, “Do not weep.”[at] 14 Then[au] he came up[av] and touched[aw] the bier,[ax] and those who carried it stood still. He[ay] said, “Young man, I say to you, get up!” 15 So[az] the dead man[ba] sat up and began to speak, and Jesus[bb] gave him back[bc] to his mother. 16 Fear[bd] seized them all, and they began to glorify[be] God, saying, “A great prophet[bf] has appeared[bg] among us!” and “God has come to help[bh] his people!” 17 This[bi] report[bj] about Jesus[bk] circulated[bl] throughout[bm] Judea and all the surrounding country.

Jesus and John the Baptist

18 John’s[bn] disciples informed him about all these things. So[bo] John called[bp] two of his disciples 19 and sent them to Jesus[bq] to ask,[br] “Are you the one who is to come,[bs] or should we look for another?” 20 When[bt] the men came to Jesus,[bu] they said, “John the Baptist has sent us to you to ask,[bv] ‘Are you the one who is to come, or should we look for another?’”[bw] 21 At that very time[bx] Jesus[by] cured many people of diseases, sicknesses,[bz] and evil spirits, and granted[ca] sight to many who were blind. 22 So[cb] he answered them,[cc] “Go tell[cd] John what you have seen and heard:[ce] The blind see, the lame walk, lepers[cf] are cleansed, the[cg] deaf hear, the dead are raised, the poor have good news proclaimed to them. 23 Blessed is anyone[ch] who takes no offense at me.”

24 When[ci] John’s messengers had gone, Jesus[cj] began to speak to the crowds about John: “What did you go out into the wilderness[ck] to see? A reed shaken by the wind?[cl] 25 What[cm] did you go out to see? A man dressed in soft clothing?[cn] Look, those who wear soft clothing and live in luxury[co] are in the royal palaces![cp] 26 What did you go out to see? A prophet? Yes, I tell you, and more[cq] than a prophet. 27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you,[cr] who will prepare your way before you.’[cs] 28 I tell you, among those born of women no one is greater[ct] than John.[cu] Yet the one who is least[cv] in the kingdom of God[cw] is greater than he is.” 29 (Now[cx] all the people who heard this, even the tax collectors,[cy] acknowledged[cz] God’s justice, because they had been baptized[da] with John’s baptism. 30 However, the Pharisees[db] and the experts in religious law[dc] rejected God’s purpose[dd] for themselves, because they had not been baptized[de] by John.[df])[dg]

31 “To what then should I compare the people[dh] of this generation, and what are they like? 32 They are like children sitting in the marketplace[di] and calling out to one another,[dj]

‘We played the flute for you, yet you did not dance;[dk]
we wailed in mourning,[dl] yet you did not weep.’

33 For John the Baptist has come[dm] eating no bread and drinking no wine,[dn] and you say, ‘He has a demon!’[do] 34 The Son of Man has come eating and drinking, and you say, ‘Look at him,[dp] a glutton and a drunk, a friend of tax collectors and sinners!’[dq] 35 But wisdom is vindicated[dr] by all her children.”[ds]

Jesus’ Anointing

36 Now one of the Pharisees[dt] asked Jesus[du] to have dinner with him, so[dv] he went into the Pharisee’s house and took his place at the table.[dw] 37 Then[dx] when a woman of that town, who was a sinner, learned that Jesus[dy] was dining[dz] at the Pharisee’s house, she brought an alabaster jar[ea] of perfumed oil.[eb] 38 As[ec] she stood[ed] behind him at his feet, weeping, she began to wet his feet with her tears. She[ee] wiped them with her hair,[ef] kissed[eg] them,[eh] and anointed[ei] them with the perfumed oil. 39 Now when the Pharisee who had invited him saw this,[ej] he said to himself, “If this man were a prophet,[ek] he would know who and what kind of woman[el] this is who is touching him, that she is a sinner.” 40 So[em] Jesus answered him,[en] “Simon, I have something to say to you.” He replied,[eo] “Say it, Teacher.” 41 “A certain creditor[ep] had two debtors; one owed him[eq] 500 silver coins,[er] and the other fifty. 42 When they could not pay, he canceled[es] the debts of both. Now which of them will love him more?” 43 Simon answered,[et] “I suppose the one who had the bigger debt canceled.”[eu] Jesus[ev] said to him, “You have judged rightly.” 44 Then,[ew] turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet,[ex] but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss of greeting,[ey] but from the time I entered she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet[ez] with perfumed oil. 47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much;[fa] but the one who is forgiven little loves little.” 48 Then[fb] Jesus[fc] said to her, “Your sins are forgiven.”[fd] 49 But[fe] those who were at the table[ff] with him began to say among themselves, “Who is this, who even forgives sins?” 50 He[fg] said to the woman, “Your faith[fh] has saved you;[fi] go in peace.”

Footnotes

  1. Luke 7:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  2. Luke 7:1 tn Grk “After he had completed all his sayings in the hearing of the people.”
  3. 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.
  4. 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).
  5. Luke 7:2 tn The word “there” is not in the Greek text, but is implied.
  6. 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.
  7. 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.
  8. Luke 7:3 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
  9. Luke 7:3 tn The participle ἀκούσας (akousas) has been taken temporally.
  10. 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.
  11. 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.
  12. Luke 7:4 tn Here δέ (de) has not been translated.
  13. 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”).
  14. Luke 7:4 tn Or “implored.”
  15. Luke 7:4 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
  16. 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.
  17. 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]).
  18. 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.
  19. Luke 7:5 sn See the note on synagogues in 4:15.
  20. Luke 7:6 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
  21. Luke 7:6 tn The participle ἀπέχοντος (apechontos) has been taken temporally.
  22. Luke 7:6 sn See the note on the word centurion in 7:2.
  23. Luke 7:6 tn Or “do not be bothered.”
  24. 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.
  25. Luke 7:7 tn Or “roof; therefore.”
  26. 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.
  27. Luke 7:7 tc The aorist imperative ἰαθήτω (iathētō, “must be healed”) is found in P75vid B L 1241 sa. Most mss (א A C D W Θ Ψ ƒ1,13 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.
  28. Luke 7:8 tn Grk “having soldiers under me.”
  29. 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.
  30. 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.
  31. 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.
  32. 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.
  33. Luke 7:10 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
  34. 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).
  35. 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.
  36. 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.”
  37. Luke 7:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  38. 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.
  39. 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).
  40. Luke 7:12 tn That is, carried out for burial. This was a funeral procession.
  41. 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.
  42. 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.
  43. Luke 7:12 tn Or “city.”
  44. 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.
  45. 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).
  46. Luke 7:13 tn The verb κλαίω (klaiō) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
  47. Luke 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  48. 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.
  49. 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).
  50. 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.
  51. Luke 7:14 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  52. Luke 7:15 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
  53. Luke 7:15 tn Or “the deceased.”
  54. Luke 7:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  55. Luke 7:15 tn In the context, the verb δίδωμι (didōmi) has been translated “gave back” rather than simply “gave.”
  56. 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.
  57. Luke 7:16 tn This imperfect verb has been translated as an ingressive imperfect.
  58. 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.
  59. Luke 7:16 tn Grk “arisen.”
  60. 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.
  61. Luke 7:17 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
  62. Luke 7:17 sn See Luke 4:14 for a similar report.
  63. Luke 7:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  64. Luke 7:17 tn Grk “went out.”
  65. Luke 7:17 tn Grk “through the whole of.”
  66. 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.
  67. 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.
  68. 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.
  69. 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.
  70. 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.
  71. 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.
  72. Luke 7:20 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  73. Luke 7:20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  74. 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.
  75. Luke 7:20 tn This question is repeated word for word from v. 19.
  76. Luke 7:21 tn Grk “In that hour.”
  77. Luke 7:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  78. 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.
  79. Luke 7:21 tn Or “and bestowed (sight) on.”
  80. Luke 7:22 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
  81. 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.”
  82. Luke 7:22 sn The same verb has been translated “inform” in 7:18.
  83. 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.
  84. Luke 7:22 sn See the note on lepers in Luke 4:27.
  85. 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.
  86. Luke 7:23 tn Grk “whoever.”
  87. Luke 7:24 tn Here δέ (de) has not been translated.
  88. Luke 7:24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  89. Luke 7:24 tn Or “desert.”
  90. 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.
  91. 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.
  92. 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.
  93. Luke 7:25 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
  94. 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.”
  95. 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.).
  96. Luke 7:27 tn Grk “before your face” (an idiom).
  97. 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).
  98. 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.
  99. 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).
  100. 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.)
  101. 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.
  102. Luke 7:29 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
  103. Luke 7:29 sn See the note on tax collectors in 3:12.
  104. 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.
  105. Luke 7:29 tn The participle βαπτισθέντες (baptisthentes) has been translated as a causal adverbial participle.
  106. Luke 7:30 sn See the note on Pharisees in 5:17.
  107. 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).
  108. Luke 7:30 tn Or “plan.”
  109. 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.
  110. Luke 7:30 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
  111. 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.
  112. 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.
  113. 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.
  114. Luke 7:32 tn Grk “They are like children sitting…and calling out…who say.”
  115. 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.
  116. 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.
  117. 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.
  118. Luke 7:33 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
  119. 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.
  120. Luke 7:34 tn Grk “Behold a man.”
  121. 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.
  122. 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.
  123. 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.”
  124. Luke 7:36 sn See the note on Pharisees in 5:17.
  125. Luke 7:36 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  126. 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.
  127. 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.
  128. 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).
  129. Luke 7:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  130. Luke 7:37 tn Grk “was reclining at table.”
  131. 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.
  132. 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.
  133. 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.
  134. Luke 7:38 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
  135. 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.
  136. Luke 7:38 tn Grk “with the hair of her head.”
  137. 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.
  138. Luke 7:38 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
  139. 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.
  140. 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.
  141. 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)…”
  142. 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.
  143. 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.
  144. 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.
  145. Luke 7:40 tn Grk “he said.”
  146. Luke 7:41 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
  147. Luke 7:41 tn The word “him” is not in the Greek text, but is implied.
  148. 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.
  149. 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).
  150. Luke 7:43 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
  151. Luke 7:43 tn Grk “the one to whom he forgave more” (see v. 42).
  152. Luke 7:43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  153. Luke 7:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  154. 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.
  155. 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.
  156. 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.
  157. 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.
  158. Luke 7:48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  159. Luke 7:48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  160. 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.
  161. Luke 7:49 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
  162. Luke 7:49 tn Grk “were reclining at table.”
  163. Luke 7:50 tn Here δέ (de) has not been translated.
  164. Luke 7:50 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
  165. 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.
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Luke 1-9
New English Translation

Explanatory Preface

1 Now[a] many have undertaken to compile an account[b] of the things[c] that have been fulfilled[d] among us, 2 like the accounts[e] passed on[f] to us by those who were eyewitnesses and servants of the word[g] from the beginning.[h] 3 So[i] it seemed good to me as well,[j] because I have followed[k] all things carefully from the beginning, to write an orderly account[l] for you, most excellent Theophilus, 4 so that you may know for certain[m] the things you were taught.[n]

Birth Announcement of John the Baptist

5 During the reign[o] of Herod[p] king of Judea, there lived a priest named Zechariah who belonged to[q] the priestly division of Abijah,[r] and he had a wife named Elizabeth,[s] who was a descendant of Aaron.[t] 6 They[u] were both righteous in the sight of God, following[v] all the commandments and ordinances of the Lord blamelessly.[w] 7 But they did not have a child, because Elizabeth was barren,[x] and they were both very old.[y]

8 Now[z] while Zechariah[aa] was serving as priest before God when his division was on duty,[ab] 9 he was chosen by lot, according to the custom of the priesthood,[ac] to enter[ad] the Holy Place[ae] of the Lord and burn incense. 10 Now[af] the whole crowd[ag] of people were praying[ah] outside at the hour of the incense offering.[ai] 11 An[aj] angel of the Lord,[ak] standing on the right side of the altar of incense, appeared[al] to him. 12 And Zechariah, visibly shaken when he saw the angel,[am] was seized with fear.[an] 13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard,[ao] and your wife Elizabeth will bear you a son; you[ap] will name him John.[aq] 14 Joy and gladness will come[ar] to you, and many will rejoice at[as] his birth,[at] 15 for he will be great in the sight of[au] the Lord. He[av] must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth.[aw] 16 He[ax] will turn[ay] many of the people[az] of Israel to the Lord their God. 17 And he will go as forerunner before the Lord[ba] in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just,[bb] to make ready for the Lord a people prepared for him.”

18 Zechariah[bc] said to the angel, “How can I be sure of this?[bd] For I am an old man, and my wife is old as well.”[be] 19 The[bf] angel answered him, “I am Gabriel, who stands[bg] in the presence of God, and I was sent to speak to you and to bring[bh] you this good news. 20 And now,[bi] because you did not believe my words, which will be fulfilled in their time,[bj] you will be silent, unable to speak,[bk] until the day these things take place.”

21 Now[bl] the people were waiting for Zechariah, and they began to wonder[bm] why he was delayed in the Holy Place.[bn] 22 When[bo] he came out, he was not able to speak to them. They[bp] realized that he had seen a vision[bq] in the Holy Place,[br] because[bs] he was making signs to them and remained unable to speak.[bt] 23 When his time of service was over,[bu] he went to his home.

24 After some time[bv] his wife Elizabeth became pregnant,[bw] and for five months she kept herself in seclusion.[bx] She said,[by] 25 “This is what[bz] the Lord has done for me at the time[ca] when he has been gracious to me,[cb] to take away my disgrace[cc] among people.”[cd]

Birth Announcement of Jesus the Messiah

26 In the sixth month of Elizabeth’s pregnancy,[ce] the angel Gabriel[cf] was sent by[cg] God to a town of Galilee called Nazareth,[ch] 27 to a virgin engaged[ci] to a man whose name was Joseph, a descendant of David,[cj] and the virgin’s name was Mary. 28 The[ck] angel[cl] came[cm] to her and said, “Greetings, favored one,[cn] the Lord is with you!”[co] 29 But[cp] she was greatly troubled[cq] by his words and began to wonder about the meaning of this greeting.[cr] 30 So[cs] the angel said to her, “Do not be afraid,[ct] Mary, for you have found favor[cu] with God! 31 Listen:[cv] You will become pregnant[cw] and give birth to[cx] a son, and you will name him[cy] Jesus.[cz] 32 He[da] will be great,[db] and will be called the Son of the Most High,[dc] and the Lord God will give him the throne of his father[dd] David. 33 He[de] will reign over the house of Jacob[df] forever, and his kingdom will never end.” 34 Mary[dg] said to the angel, “How will this be, since I have not been intimate with[dh] a man?” 35 The angel replied,[di] “The Holy Spirit will come upon you, and the power of the Most High will overshadow[dj] you. Therefore the child[dk] to be born[dl] will be holy;[dm] he will be called the Son of God.

36 “And look,[dn] your relative[do] Elizabeth has also become pregnant with[dp] a son in her old age—although she was called barren, she is now in her sixth month![dq] 37 For nothing[dr] will be impossible with God.” 38 So[ds] Mary said, “Yes,[dt] I am a servant[du] of the Lord; let this happen to me[dv] according to your word.”[dw] Then[dx] the angel departed from her.

Mary and Elizabeth

39 In those days[dy] Mary got up and went hurriedly into the hill country, to a town of Judah,[dz] 40 and entered Zechariah’s house and greeted Elizabeth. 41 When[ea] Elizabeth heard Mary’s greeting, the baby leaped[eb] in her[ec] womb, and Elizabeth was filled with the Holy Spirit.[ed] 42 She[ee] exclaimed with a loud voice,[ef] “Blessed are you among women,[eg] and blessed is the child[eh] in your womb! 43 And who am I[ei] that the mother of my Lord should come and visit me? 44 For the instant[ej] the sound of your greeting reached my ears,[ek] the baby in my womb leaped for joy.[el] 45 And blessed[em] is she who believed that[en] what was spoken to her by[eo] the Lord would be fulfilled.”[ep]

Mary’s Hymn of Praise

46 And Mary[eq] said,[er]

“My soul exalts[es] the Lord,[et]
47 and my spirit has begun to rejoice[eu] in God my Savior,
48 because he has looked upon the humble state of his servant.[ev]
For[ew] from now on[ex] all generations will call me blessed,[ey]
49 because he who is mighty[ez] has done great things for me, and holy is his name;
50 from[fa] generation to generation he is merciful[fb] to those who fear[fc] him.
51 He has demonstrated power[fd] with his arm; he has scattered those whose pride wells up from the sheer arrogance[fe] of their hearts.
52 He has brought down the mighty[ff] from their thrones, and has lifted up those of lowly position;[fg]
53 he has filled the hungry with good things,[fh] and has sent the rich away empty.[fi]
54 He has helped his servant Israel, remembering[fj] his mercy,[fk]
55 as he promised[fl] to our ancestors,[fm] to Abraham and to his descendants[fn] forever.”

56 So[fo] Mary stayed with Elizabeth[fp] about three months[fq] and then returned to her home.

The Birth of John

57 Now the time came[fr] for Elizabeth to have her baby,[fs] and she gave birth to a son. 58 Her[ft] neighbors and relatives heard that the Lord had shown[fu] great mercy to her, and they rejoiced[fv] with her.

59 On[fw] the eighth day[fx] they came to circumcise the child, and they wanted to name[fy] him Zechariah after his father. 60 But[fz] his mother replied,[ga] “No! He must be named[gb] John.”[gc] 61 They[gd] said to her, “But[ge] none of your relatives bears this name.”[gf] 62 So[gg] they made signs to the baby’s[gh] father,[gi] inquiring what he wanted to name his son.[gj] 63 He[gk] asked for a writing tablet[gl] and wrote,[gm] “His name is John.” And they were all amazed.[gn] 64 Immediately[go] Zechariah’s[gp] mouth was opened and his tongue[gq] released,[gr] and he spoke, blessing God. 65 All[gs] their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 66 All[gt] who heard these things[gu] kept them in their hearts,[gv] saying, “What then will this child be?”[gw] For the Lord’s hand[gx] was indeed with him.

Zechariah’s Praise and Prediction

67 Then[gy] his father Zechariah was filled with the Holy Spirit and prophesied,[gz]

68 “Blessed[ha] be the Lord God of Israel,
because he has come to help[hb] and has redeemed[hc] his people.
69 For[hd] he has raised up[he] a horn of salvation[hf] for us in the house of his servant David,[hg]
70 as he spoke through the mouth of his holy prophets from long ago,[hh]
71 that we should be saved[hi] from our enemies,[hj]
and from the hand of all who hate us.
72 He has done this[hk] to show mercy[hl] to our ancestors,[hm]
and to remember his holy covenant[hn]—
73 the oath[ho] that he swore to our ancestor[hp] Abraham.
This oath grants[hq]
74 that we, being rescued from the hand of our[hr] enemies,
may serve him without fear,[hs]
75 in holiness and righteousness[ht] before him for as long as we live.[hu]
76 And you, child,[hv] will be called the prophet[hw] of the Most High.[hx]
For you will go before[hy] the Lord to prepare his ways,[hz]
77 to give his people knowledge of salvation[ia] through the forgiveness[ib] of their sins.
78 Because of[ic] our God’s tender mercy[id]
the dawn[ie] will break[if] upon us from on high
79 to give light to those who sit in darkness and in the shadow of death,[ig]
to guide our feet into the way[ih] of peace.”

80 And the child kept growing[ii] and becoming strong[ij] in spirit, and he was in the wilderness[ik] until the day he was revealed[il] to Israel.

The Census and the Birth of Jesus

2 Now[im] in those days a decree[in] went out from Caesar[io] Augustus[ip] to register[iq] all the empire[ir] for taxes. 2 This was the first registration, taken when Quirinius was governor[is] of Syria. 3 Everyone[it] went to his own town[iu] to be registered. 4 So[iv] Joseph also went up from the town of Nazareth[iw] in Galilee to Judea, to the city[ix] of David called Bethlehem,[iy] because he was of the house[iz] and family line[ja] of David. 5 He went[jb] to be registered with Mary, who was promised in marriage to him,[jc] and who was expecting a child. 6 While[jd] they were there, the time came for her to deliver her child.[je] 7 And she gave birth to her firstborn son and wrapped him in strips of cloth[jf] and laid him in a manger,[jg] because there was no place for them in the inn.[jh]

The Shepherds’ Visit

8 Now[ji] there were shepherds[jj] nearby[jk] living out in the field, keeping guard[jl] over their flock at night. 9 An[jm] angel of the Lord[jn] appeared to[jo] them, and the glory of the Lord shone around them, and they were absolutely terrified.[jp] 10 But the angel said to them, “Do not be afraid! Listen carefully,[jq] for I proclaim to you good news[jr] that brings great joy to all the people: 11 Today[js] your Savior is born in the city[jt] of David.[ju] He is Christ[jv] the Lord. 12 This[jw] will be a sign[jx] for you: You will find a baby wrapped in strips of cloth and lying in a manger.”[jy] 13 Suddenly[jz] a vast, heavenly army[ka] appeared with the angel, praising God and saying,

14 “Glory[kb] to God in the highest,
and on earth peace among people[kc] with whom he is pleased!”[kd]

15 When[ke] the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has taken place, that the Lord[kf] has made known to us.” 16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger.[kg] 17 When[kh] they saw him,[ki] they related what they had been told[kj] about this child, 18 and all who heard it were astonished[kk] at what the shepherds said. 19 But Mary treasured up all these words, pondering in her heart what they might mean.[kl] 20 So[km] the shepherds returned, glorifying and praising[kn] God for all they had heard and seen; everything was just as they had been told.[ko]

21 At[kp] the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel[kq] before he was conceived in the womb.

Jesus’ Presentation at the Temple

22 Now[kr] when the time came for their[ks] purification according to the law of Moses, Joseph and Mary[kt] brought Jesus[ku] up to Jerusalem to present him to the Lord 23 (just as it is written in the law of the Lord, “Every firstborn male[kv] will be set apart to the Lord”[kw]), 24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves[kx] or two young pigeons.[ky]

The Prophecy of Simeon

25 Now[kz] there was a man in Jerusalem named Simeon who was righteous[la] and devout, looking for the restoration[lb] of Israel, and the Holy Spirit[lc] was upon him. 26 It[ld] had been revealed[le] to him by the Holy Spirit that he would not die[lf] before[lg] he had seen the Lord’s Christ.[lh] 27 So[li] Simeon,[lj] directed by the Spirit,[lk] came into the temple courts,[ll] and when the parents brought in the child Jesus to do for him what was customary according to the law,[lm] 28 Simeon[ln] took him in his arms and blessed God, saying,[lo]

29 “Now, according to your word,[lp] Sovereign Lord,[lq] permit[lr] your servant[ls] to depart[lt] in peace.
30 For my eyes have seen your salvation[lu]
31 that you have prepared in the presence of all peoples:[lv]
32 a light,[lw]
for revelation to the Gentiles,
and for glory[lx] to your people Israel.”

33 So[ly] the child’s[lz] father[ma] and mother were amazed[mb] at what was said about him. 34 Then[mc] Simeon blessed them and said to his mother Mary, “Listen carefully:[md] This child[me] is destined to be the cause of the falling and rising[mf] of many in Israel and to be a sign that will be rejected.[mg] 35 Indeed, as a result of him the thoughts[mh] of many hearts will be revealed[mi]—and a sword[mj] will pierce your own soul as well!”[mk]

The Testimony of Anna

36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old,[ml] having been married to her husband for seven years until his death. 37 She had lived as a widow since then for eighty-four years.[mm] She never left the temple, worshiping with fasting and prayer night and day.[mn] 38 At that moment,[mo] she came up to them[mp] and began to give thanks to God and to speak[mq] about the child[mr] to all who were waiting for the redemption of Jerusalem.[ms]

39 So[mt] when Joseph and Mary[mu] had performed[mv] everything according to the law of the Lord, they returned to Galilee, to their own town[mw] of Nazareth. 40 And the child grew and became strong,[mx] filled with wisdom,[my] and the favor[mz] of God[na] was upon him.

Jesus in the Temple

41 Now[nb] Jesus’[nc] parents went to Jerusalem every[nd] year for the Feast of the Passover.[ne] 42 When[nf] he was twelve years old,[ng] they went up[nh] according to custom. 43 But[ni] when the feast was over,[nj] as they were returning home,[nk] the boy Jesus stayed behind in Jerusalem. His[nl] parents[nm] did not know it, 44 but (because they assumed that he was in their group of travelers)[nn] they went a day’s journey. Then[no] they began to look for him among their relatives and acquaintances.[np] 45 When[nq] they did not find him, they returned to Jerusalem[nr] to look for him. 46 After[ns] three days[nt] they found him in the temple courts,[nu] sitting among the teachers,[nv] listening to them and asking them questions. 47 And all who heard Jesus[nw] were astonished[nx] at his understanding and his answers. 48 When[ny] his parents[nz] saw him, they were overwhelmed. His[oa] mother said to him, “Child,[ob] why have you treated[oc] us like this? Look, your father and I have been looking for you anxiously.”[od] 49 But[oe] he replied,[of] “Why were you looking for me?[og] Didn’t you know that I must be in my Father’s house?”[oh] 50 Yet[oi] his parents[oj] did not understand[ok] the remark[ol] he made[om] to them. 51 Then[on] he went down with them and came to Nazareth, and was obedient[oo] to them. But[op] his mother kept all these things[oq] in her heart.[or]

52 And Jesus increased[os] in wisdom and in stature, and in favor with God and with people.

The Ministry of John the Baptist

3 In the fifteenth year of the reign of Tiberius Caesar,[ot] when Pontius Pilate[ou] was governor of Judea, and Herod[ov] was tetrarch[ow] of Galilee, and his brother Philip[ox] was tetrarch of the region of Iturea and Trachonitis, and Lysanias[oy] was tetrarch of Abilene, 2 during the high priesthood[oz] of Annas and Caiaphas, the word[pa] of God came to John the son of Zechariah in the wilderness.[pb] 3 He[pc] went into all the region around the Jordan River,[pd] preaching a baptism of repentance for the forgiveness of sins.[pe]

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

“The voice[pf] of one shouting in the wilderness:[pg]
‘Prepare the way for the Lord,
make[ph] his paths straight.
5 Every valley will be filled,[pi]
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
6 and all humanity[pj] will see the salvation of God.’”[pk]

7 So John[pl] said to the crowds[pm] that came out to be baptized by him, “You offspring of vipers![pn] Who warned you to flee[po] from the coming wrath? 8 Therefore produce[pp] fruit[pq] that proves your repentance, and don’t begin to say[pr] to yourselves, ‘We have Abraham as our father.’[ps] For I tell you that God can raise up children for Abraham from these stones![pt] 9 Even now the ax is laid at the root of the trees,[pu] and every tree that does not produce good fruit will be[pv] cut down and thrown into the fire.”

10 So[pw] the crowds were asking[px] him, “What then should we do?” 11 John[py] answered them,[pz] “The person who has two tunics[qa] must share with the person who has none, and the person who has food must do likewise.” 12 Tax collectors[qb] also came to be baptized, and they said to him, “Teacher, what should we do?” 13 He told them, “Collect no more[qc] than you are required to.”[qd] 14 Then some soldiers[qe] also asked him, “And as for us—what should we do?”[qf] He told them, “Take money from no one by violence[qg] or by false accusation,[qh] and be content with your pay.”

15 While the people were filled with anticipation[qi] and they all wondered[qj] whether perhaps John[qk] could be the Christ,[ql] 16 John answered them all,[qm] “I baptize you with water,[qn] but one more powerful than I am is coming—I am not worthy[qo] to untie the strap[qp] of his sandals. He will baptize you with the Holy Spirit and fire.[qq] 17 His winnowing fork[qr] is in his hand to clean out his threshing floor and to gather the wheat into his storehouse,[qs] but the chaff he will burn up with inextinguishable fire.”[qt]

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

The Baptism of Jesus

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

The Genealogy of Jesus

23 So[rg] Jesus, when he began his ministry,[rh] was about thirty years old. He was[ri] the son (as was supposed)[rj] of Joseph, the son[rk] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel,[rl] the son of Shealtiel,[rm] the son of Neri,[rn] 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan,[ro] the son of David,[rp] 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala,[rq] the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni,[rr] the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah,[rs] the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan,[rt] the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel,[ru] the son of Kenan,[rv] 38 the son of Enosh, the son of Seth, the son of Adam, the son of God.[rw]

The Temptation of Jesus

4 Then[rx] Jesus, full of the Holy Spirit, returned from the Jordan River[ry] and was led by the Spirit[rz] in[sa] the wilderness,[sb] 2 where for forty days he endured temptations[sc] from the devil. He[sd] ate nothing[se] during those days, and when they were completed,[sf] he was famished. 3 The devil said to him, “If[sg] you are the Son of God, command this stone to become bread.”[sh] 4 Jesus answered him, “It is written, ‘Man[si] does not live by bread alone.’”[sj]

5 Then[sk] the devil[sl] led him up[sm] to a high place[sn] and showed him in a flash all the kingdoms of the world. 6 And he[so] said to him, “To you[sp] I will grant this whole realm[sq]—and the glory that goes along with it,[sr] for it has been relinquished[ss] to me, and I can give it to anyone I wish. 7 So then, if[st] you will worship[su] me, all this will be[sv] yours.” 8 Jesus[sw] answered him,[sx] “It is written, ‘You are to worship[sy] the Lord[sz] your God and serve only him.’”[ta]

9 Then[tb] the devil[tc] brought him to Jerusalem, had him stand[td] on the highest point of the temple,[te] and said to him, “If[tf] you are the Son of God, throw yourself down from here, 10 for it is written, ‘He will command his angels concerning you, to protect you,’[tg] 11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’”[th] 12 Jesus[ti] answered him,[tj] “It is said, ‘You are not to put the Lord your God to the test.’”[tk] 13 So[tl] when the devil[tm] had completed every temptation, he departed from him until a more opportune time.[tn]

The Beginning of Jesus’ Ministry in Galilee

14 Then[to] Jesus, in the power of the Spirit,[tp] returned to Galilee, and news about him spread[tq] throughout the surrounding countryside.[tr] 15 He[ts] began to teach[tt] in their synagogues[tu] and was praised[tv] by all.

Rejection at Nazareth

16 Now[tw] Jesus[tx] came to Nazareth,[ty] where he had been brought up, and went into the synagogue[tz] on the Sabbath day, as was his custom.[ua] He[ub] stood up to read,[uc] 17 and the scroll of the prophet Isaiah was given to him. He[ud] unrolled[ue] the scroll and found the place where it was written,

18 “The Spirit of the Lord is upon me,
because he has anointed[uf] me to proclaim good news[ug] to the poor.[uh]
He has sent me[ui] to proclaim release[uj] to the captives
and the regaining of sight[uk] to the blind,
to set free[ul] those who are oppressed,[um]
19 to proclaim the year[un] of the Lord’s favor.”[uo]

20 Then[up] he rolled up[uq] the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on[ur] him. 21 Then[us] he began to tell them, “Today[ut] this scripture has been fulfilled even as you heard it being read.”[uu] 22 All[uv] were speaking well of him, and were amazed at the gracious words coming out of his mouth. They[uw] said, “Isn’t this[ux] Joseph’s son?” 23 Jesus[uy] said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’[uz] and say, ‘What we have heard that you did in Capernaum,[va] do here in your hometown too.’” 24 And he added,[vb] “I tell you the truth,[vc] no prophet is acceptable[vd] in his hometown. 25 But in truth I tell you, there were many widows in Israel in Elijah’s days,[ve] when the sky[vf] was shut up three and a half years, and[vg] there was a great famine over all the land. 26 Yet[vh] Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon.[vi] 27 And there were many lepers[vj] in Israel in the time of the prophet Elisha,[vk] yet[vl] none of them was cleansed except Naaman the Syrian.”[vm] 28 When they heard this, all the people[vn] in the synagogue were filled with rage. 29 They got up, forced[vo] him out of the town,[vp] and brought him to the brow of the hill on which their town was built, so that[vq] they could throw him down the cliff.[vr] 30 But he passed through the crowd[vs] and went on his way.[vt]

Ministry in Capernaum

31 So[vu] he went down to Capernaum,[vv] a town[vw] in Galilee, and on the Sabbath he began to teach the people.[vx] 32 They[vy] were amazed[vz] at his teaching, because he spoke[wa] with authority.[wb]

33 Now[wc] in the synagogue[wd] there was a man who had the spirit of an unclean[we] demon, and he cried out with a loud voice, 34 “Ha! Leave us alone,[wf] Jesus the Nazarene! Have you come to destroy us? I know who you are—the Holy One[wg] of God.” 35 But[wh] Jesus rebuked him:[wi] “Silence! Come out of him!”[wj] Then, after the demon threw the man[wk] down in their midst, he came out of him without hurting him.[wl] 36 They[wm] were all amazed and began to say[wn] to one another, “What’s happening here?[wo] For with authority and power[wp] he commands the unclean spirits, and they come out!” 37 So[wq] the news[wr] about him spread into all areas of the region.[ws]

38 After Jesus left[wt] the synagogue, he entered Simon’s house.[wu] Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus[wv] to help her.[ww] 39 So[wx] he stood over her, commanded[wy] the fever, and it left her. Immediately[wz] she got up and began to serve[xa] them.

40 As the sun was setting, all those who had any relatives[xb] sick with various diseases brought them to Jesus.[xc] He placed[xd] his hands on every one of them and healed them. 41 Demons also came out[xe] of many, crying out,[xf] “You are the Son of God!”[xg] But he rebuked[xh] them, and would not allow them to speak,[xi] because they knew that he was the Christ.[xj]

42 The next morning[xk] Jesus[xl] departed and went to a deserted place. Yet[xm] the crowds were seeking him, and they came to him and tried to keep him from leaving them. 43 But Jesus[xn] said to them, “I must[xo] proclaim the good news of the kingdom[xp] of God to the other towns[xq] too, for that is what I was sent[xr] to do.”[xs] 44 So[xt] he continued to preach in the synagogues of Judea.[xu]

The Call of the Disciples

5 Now[xv] Jesus was standing by the Lake of Gennesaret,[xw] and the crowd was pressing around him[xx] to hear the word of God. 2 He[xy] saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 3 He got into[xz] one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then[ya] Jesus[yb] sat down[yc] and taught the crowds from the boat.[yd] 4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower[ye] your nets for a catch.” 5 Simon[yf] answered,[yg] “Master,[yh] we worked hard all night and caught nothing! But at your word[yi] I will lower[yj] the nets.” 6 When[yk] they had done this, they caught so many fish that their nets started to tear.[yl] 7 So[ym] they motioned[yn] to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink.[yo] 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord,[yp] for I am a sinful man!”[yq] 9 For[yr] Peter[ys] and all who were with him were astonished[yt] at the catch of fish that they had taken, 10 and so were James and John, Zebedee’s sons, who were Simon’s business partners.[yu] Then[yv] Jesus said to Simon, “Do not be afraid; from now on[yw] you will be catching people!”[yx] 11 So[yy] when they had brought their boats to shore, they left everything and followed[yz] him.

Healing a Leper

12 While[za] Jesus[zb] was in one of the towns,[zc] a man came[zd] to him who was covered with[ze] leprosy.[zf] When[zg] he saw Jesus, he bowed down with his face to the ground[zh] and begged him,[zi] “Lord, if[zj] you are willing, you can make me clean.” 13 So[zk] he stretched out his hand and touched[zl] him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 14 Then[zm] he ordered the man[zn] to tell no one,[zo] but commanded him,[zp] “Go[zq] and show yourself to a priest, and bring the offering[zr] for your cleansing, as Moses commanded,[zs] as a testimony to them.”[zt] 15 But the news about him spread even more,[zu] and large crowds were gathering together to hear him[zv] and to be healed of their illnesses. 16 Yet Jesus himself[zw] frequently withdrew[zx] to the wilderness[zy] and prayed.

Healing and Forgiving a Paralytic

17 Now on[zz] one of those days, while he was teaching, there were Pharisees[aaa] and teachers of the law[aab] sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem),[aac] and the power of the Lord was with him[aad] to heal. 18 Just then[aae] some men showed up, carrying a paralyzed man[aaf] on a stretcher.[aag] They[aah] were trying to bring him in and place him before Jesus.[aai] 19 But[aaj] since they found[aak] no way to carry him in because of the crowd, they went up on the roof[aal] and let him down on the stretcher[aam] through the roof tiles[aan] right[aao] in front of Jesus.[aap] 20 When[aaq] Jesus[aar] saw their[aas] faith he said, “Friend,[aat] your sins are forgiven.”[aau] 21 Then[aav] the experts in the law[aaw] and the Pharisees began to think[aax] to themselves,[aay] “Who is this man[aaz] who is uttering blasphemies?[aba] Who can forgive sins but God alone?” 22 When Jesus perceived[abb] their hostile thoughts,[abc] he said to them,[abd] “Why are you raising objections[abe] within yourselves? 23 Which is easier,[abf] to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 24 But so that you may know[abg] that the Son of Man[abh] has authority on earth to forgive sins”—he said to the paralyzed man[abi]—“I tell you, stand up, take your stretcher[abj] and go home.”[abk] 25 Immediately[abl] he stood up before them, picked[abm] up the stretcher[abn] he had been lying on, and went home, glorifying[abo] God. 26 Then[abp] astonishment[abq] seized them all, and they glorified[abr] God. They were filled with awe,[abs] saying, “We have seen incredible[abt] things[abu] today.”[abv]

The Call of Levi; Eating with Sinners

27 After[abw] this, Jesus[abx] went out and saw a tax collector[aby] named Levi[abz] sitting at the tax booth.[aca] “Follow me,”[acb] he said to him. 28 And he got up and followed him, leaving everything[acc] behind.[acd]

29 Then[ace] Levi gave a great banquet[acf] in his house for Jesus,[acg] and there was a large crowd of tax collectors and others sitting[ach] at the table with them. 30 But[aci] the Pharisees[acj] and their experts in the law[ack] complained[acl] to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?”[acm] 31 Jesus[acn] answered them, “Those who are well don’t need a physician, but those who are sick do.[aco] 32 I have not come[acp] to call the righteous, but sinners to repentance.”[acq]

The Superiority of the New

33 Then[acr] they said to him, “John’s[acs] disciples frequently fast[act] and pray,[acu] and so do the disciples of the Pharisees,[acv] but yours continue to eat and drink.”[acw] 34 So[acx] Jesus said to them, “You cannot make the wedding guests[acy] fast while the bridegroom[acz] is with them, can you?[ada] 35 But those days are coming, and when the bridegroom is taken from them,[adb] at that time[adc] they will fast.” 36 He also told them a parable:[add] “No one tears a patch from a new garment and sews[ade] it on an old garment. If he does, he will have torn[adf] the new, and the piece from the new will not match the old.[adg] 37 And no one pours new wine into old wineskins.[adh] If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 38 Instead new wine must be poured into new wineskins.[adi] 39 [adj] No[adk] one after drinking old wine wants the new, for he says, ‘The old is good enough.’”[adl]

Lord of the Sabbath

6 Jesus[adm] was going through the grain fields on[adn] a Sabbath,[ado] and his disciples picked some heads of wheat,[adp] rubbed them in their hands, and ate them.[adq] 2 But some of the Pharisees[adr] said, “Why are you[ads] doing what is against the law[adt] on the Sabbath?” 3 Jesus[adu] answered them,[adv] “Haven’t you read what David did when he and his companions were hungry— 4 how he entered the house of God, took[adw] and ate the sacred bread,[adx] which is not lawful[ady] for any to eat but the priests alone, and[adz] gave it to his companions?”[aea] 5 Then[aeb] he said to them, “The Son of Man is lord[aec] of the Sabbath.”

Healing a Withered Hand

6 On[aed] another Sabbath, Jesus[aee] entered the synagogue[aef] and was teaching. Now[aeg] a man was there whose right hand was withered.[aeh] 7 The experts in the law[aei] and the Pharisees[aej] watched[aek] Jesus[ael] closely to see if he would heal on the Sabbath,[aem] so that they could find a reason to accuse him. 8 But[aen] he knew[aeo] their thoughts,[aep] and said to the man who had the withered hand, “Get up and stand here.”[aeq] So[aer] he rose and stood there. 9 Then[aes] Jesus said to them, “I ask you,[aet] is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 10 After[aeu] looking around[aev] at them all, he said to the man,[aew] “Stretch out your hand.” The man[aex] did so, and his hand was restored.[aey] 11 But they were filled with mindless rage[aez] and began debating with one another what they would do[afa] to Jesus.

Choosing the Twelve Apostles

12 Now[afb] it was during this time that Jesus[afc] went out to the mountain[afd] to pray, and he spent all night[afe] in prayer to God.[aff] 13 When[afg] morning came, he called his disciples and chose twelve of them, whom he also named apostles:[afh] 14 Simon[afi] (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew,[afj] 15 Matthew, Thomas,[afk] James the son of Alphaeus, Simon who was called the Zealot,[afl] 16 Judas the son of James, and Judas Iscariot,[afm] who became a traitor.

The Sermon on the Plain

17 Then[afn] he came down with them and stood on a level place.[afo] And a large number[afp] of his disciples had gathered[afq] along with[afr] a vast multitude from all over Judea, from[afs] Jerusalem, and from the seacoast of Tyre and Sidon.[aft] They came to hear him and to be healed[afu] of their diseases, 18 and those who suffered from[afv] unclean[afw] spirits were cured. 19 The[afx] whole crowd was trying to touch him, because power[afy] was coming out from him and healing them all.

20 Then[afz] he looked up[aga] at his disciples and said:

“Blessed[agb] are you who are poor,[agc] for the kingdom of God belongs[agd] to you.
21 “Blessed are you who hunger[age] now, for you will be satisfied.[agf]
“Blessed are you who weep now, for you will laugh.[agg]
22 “Blessed are you when people[agh] hate you, and when they exclude you and insult you and reject you as evil[agi] on account of the Son of Man! 23 Rejoice in that day, and jump for joy, because[agj] your reward is great in heaven. For their ancestors[agk] did the same things to the prophets.[agl]
24 “But woe[agm] to you who are rich, for you have received[agn] your comfort[ago] already.
25 “Woe to you who are well satisfied with food[agp] now, for you will be hungry.
“Woe to you[agq] who laugh[agr] now, for you will mourn and weep.
26 “Woe to you[ags] when all people[agt] speak well of you, for their ancestors[agu] did the same things to the false prophets.

27 “But I say to you who are listening: Love your enemies,[agv] do good to those who hate you, 28 bless those who curse you, pray for those who mistreat[agw] you. 29 To the person who strikes you on the cheek,[agx] offer the other as well,[agy] and from the person who takes away your coat,[agz] do not withhold your tunic[aha] either.[ahb] 30 Give to everyone who asks you,[ahc] and do not ask for your possessions[ahd] back[ahe] from the person who takes them away. 31 Treat others[ahf] in the same way that you would want them to treat you.[ahg]

32 “If[ahh] you love those who love you, what credit is that to you? For even sinners[ahi] love those who love them.[ahj] 33 And[ahk] if you do good to those who do good to you, what credit is that to you? Even[ahl] sinners[ahm] do the same. 34 And if you lend to those from whom you hope to be repaid,[ahn] what credit is that to you? Even sinners[aho] lend to sinners, so that they may be repaid in full.[ahp] 35 But love your enemies, and do good, and lend, expecting nothing back.[ahq] Then[ahr] your reward will be great, and you will be sons[ahs] of the Most High,[aht] because he is kind to ungrateful and evil people.[ahu] 36 Be merciful,[ahv] just as your Father is merciful.

Do Not Judge Others

37 “Do[ahw] not judge,[ahx] and you will not be judged;[ahy] do not condemn, and you will not be condemned; forgive,[ahz] and you will be forgiven. 38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over,[aia] will be poured[aib] into your lap. For the measure you use will be the measure you receive.”[aic]

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

43 “For[ail] no good tree bears bad[aim] fruit, nor again[ain] does a bad tree bear good fruit, 44 for each tree is known[aio] by its own fruit. For figs are not gathered[aip] from thorns, nor are grapes picked[aiq] from brambles.[air] 45 The good person out of the good treasury of his[ais] heart[ait] produces good, and the evil person out of his evil treasury[aiu] produces evil, for his mouth speaks[aiv] from what fills[aiw] his heart.

46 “Why[aix] do you call me ‘Lord, Lord,’[aiy] and don’t do what I tell you?[aiz]

47 “Everyone who comes to me and listens to my words and puts them into practice[aja]—I will show you what he is like: 48 He is like a man[ajb] building a house, who dug down deep,[ajc] and laid the foundation on bedrock. When[ajd] a flood came, the river[aje] burst against that house but[ajf] could not shake it, because it had been well built.[ajg] 49 But the person who hears and does not put my words into practice[ajh] is like a man who built a house on the ground without a foundation. When[aji] the river burst against that house,[ajj] it collapsed immediately, and was utterly destroyed!”[ajk]

Healing the Centurion’s Slave

7 After Jesus[ajl] had finished teaching all this to the people,[ajm] he entered Capernaum.[ajn] 2 A centurion[ajo] there[ajp] had a slave[ajq] who was highly regarded,[ajr] but who was sick and at the point of death. 3 When the centurion[ajs] heard[ajt] about Jesus, he sent some Jewish elders[aju] to him, asking him to come[ajv] and heal his slave. 4 When[ajw] they came[ajx] to Jesus, they urged[ajy] him earnestly,[ajz] “He is worthy[aka] to have you do this for him, 5 because he loves our nation,[akb] and even[akc] built our synagogue.”[akd] 6 So[ake] Jesus went with them. When[akf] he was not far from the house, the centurion[akg] sent friends to say to him, “Lord, do not trouble yourself,[akh] for I am not worthy[aki] to have you come under my roof! 7 That is why[akj] I did not presume[akk] to come to you. Instead, say the word, and my servant must be healed.[akl] 8 For I too am a man set under authority, with soldiers under me.[akm] I say to this one, ‘Go!’ and he goes,[akn] and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.”[ako] 9 When Jesus heard this, he was amazed[akp] at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!”[akq] 10 So[akr] when those who had been sent returned to the house, they found the slave[aks] well.

Raising a Widow’s Son

11 Soon[akt] afterward[aku] Jesus[akv] went to a town[akw] called Nain, and his disciples and a large crowd went with him. 12 As he approached the town gate, a man[akx] who had died was being carried out,[aky] the only son of his mother (who[akz] was a widow[ala]), and a large crowd from the town[alb] was with her. 13 When[alc] the Lord saw her, he had compassion[ald] for her and said to her, “Do not weep.”[ale] 14 Then[alf] he came up[alg] and touched[alh] the bier,[ali] and those who carried it stood still. He[alj] said, “Young man, I say to you, get up!” 15 So[alk] the dead man[all] sat up and began to speak, and Jesus[alm] gave him back[aln] to his mother. 16 Fear[alo] seized them all, and they began to glorify[alp] God, saying, “A great prophet[alq] has appeared[alr] among us!” and “God has come to help[als] his people!” 17 This[alt] report[alu] about Jesus[alv] circulated[alw] throughout[alx] Judea and all the surrounding country.

Jesus and John the Baptist

18 John’s[aly] disciples informed him about all these things. So[alz] John called[ama] two of his disciples 19 and sent them to Jesus[amb] to ask,[amc] “Are you the one who is to come,[amd] or should we look for another?” 20 When[ame] the men came to Jesus,[amf] they said, “John the Baptist has sent us to you to ask,[amg] ‘Are you the one who is to come, or should we look for another?’”[amh] 21 At that very time[ami] Jesus[amj] cured many people of diseases, sicknesses,[amk] and evil spirits, and granted[aml] sight to many who were blind. 22 So[amm] he answered them,[amn] “Go tell[amo] John what you have seen and heard:[amp] The blind see, the lame walk, lepers[amq] are cleansed, the[amr] deaf hear, the dead are raised, the poor have good news proclaimed to them. 23 Blessed is anyone[ams] who takes no offense at me.”

24 When[amt] John’s messengers had gone, Jesus[amu] began to speak to the crowds about John: “What did you go out into the wilderness[amv] to see? A reed shaken by the wind?[amw] 25 What[amx] did you go out to see? A man dressed in soft clothing?[amy] Look, those who wear soft clothing and live in luxury[amz] are in the royal palaces![ana] 26 What did you go out to see? A prophet? Yes, I tell you, and more[anb] than a prophet. 27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you,[anc] who will prepare your way before you.’[and] 28 I tell you, among those born of women no one is greater[ane] than John.[anf] Yet the one who is least[ang] in the kingdom of God[anh] is greater than he is.” 29 (Now[ani] all the people who heard this, even the tax collectors,[anj] acknowledged[ank] God’s justice, because they had been baptized[anl] with John’s baptism. 30 However, the Pharisees[anm] and the experts in religious law[ann] rejected God’s purpose[ano] for themselves, because they had not been baptized[anp] by John.[anq])[anr]

31 “To what then should I compare the people[ans] of this generation, and what are they like? 32 They are like children sitting in the marketplace[ant] and calling out to one another,[anu]

‘We played the flute for you, yet you did not dance;[anv]
we wailed in mourning,[anw] yet you did not weep.’

33 For John the Baptist has come[anx] eating no bread and drinking no wine,[any] and you say, ‘He has a demon!’[anz] 34 The Son of Man has come eating and drinking, and you say, ‘Look at him,[aoa] a glutton and a drunk, a friend of tax collectors and sinners!’[aob] 35 But wisdom is vindicated[aoc] by all her children.”[aod]

Jesus’ Anointing

36 Now one of the Pharisees[aoe] asked Jesus[aof] to have dinner with him, so[aog] he went into the Pharisee’s house and took his place at the table.[aoh] 37 Then[aoi] when a woman of that town, who was a sinner, learned that Jesus[aoj] was dining[aok] at the Pharisee’s house, she brought an alabaster jar[aol] of perfumed oil.[aom] 38 As[aon] she stood[aoo] behind him at his feet, weeping, she began to wet his feet with her tears. She[aop] wiped them with her hair,[aoq] kissed[aor] them,[aos] and anointed[aot] them with the perfumed oil. 39 Now when the Pharisee who had invited him saw this,[aou] he said to himself, “If this man were a prophet,[aov] he would know who and what kind of woman[aow] this is who is touching him, that she is a sinner.” 40 So[aox] Jesus answered him,[aoy] “Simon, I have something to say to you.” He replied,[aoz] “Say it, Teacher.” 41 “A certain creditor[apa] had two debtors; one owed him[apb] 500 silver coins,[apc] and the other fifty. 42 When they could not pay, he canceled[apd] the debts of both. Now which of them will love him more?” 43 Simon answered,[ape] “I suppose the one who had the bigger debt canceled.”[apf] Jesus[apg] said to him, “You have judged rightly.” 44 Then,[aph] turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet,[api] but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss of greeting,[apj] but from the time I entered she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet[apk] with perfumed oil. 47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much;[apl] but the one who is forgiven little loves little.” 48 Then[apm] Jesus[apn] said to her, “Your sins are forgiven.”[apo] 49 But[app] those who were at the table[apq] with him began to say among themselves, “Who is this, who even forgives sins?” 50 He[apr] said to the woman, “Your faith[aps] has saved you;[apt] go in peace.”

Jesus’ Ministry and the Help of Women

8 Some time[apu] afterward[apv] he went on through towns[apw] and villages, preaching and proclaiming the good news[apx] of the kingdom of God.[apy] The[apz] twelve were with him, 2 and also some women[aqa] who had been healed of evil spirits and disabilities:[aqb] Mary[aqc] (called Magdalene), from whom seven demons had gone out, 3 and Joanna the wife of Cuza[aqd] (Herod’s[aqe] household manager),[aqf] Susanna, and many others who provided for them[aqg] out of their own resources.

The Parable of the Sower

4 While a large crowd was gathering and people were coming to Jesus[aqh] from one town after another,[aqi] he spoke to them[aqj] in a parable: 5 “A sower went out to sow[aqk] his seed.[aql] And as he sowed, some fell along the path and was trampled on, and the wild birds[aqm] devoured it. 6 Other seed fell on rock,[aqn] and when it came up, it withered because it had no moisture. 7 Other seed fell among the thorns,[aqo] and they grew up with it and choked[aqp] it. 8 But[aqq] other seed fell on good soil and grew,[aqr] and it produced a hundred times as much grain.”[aqs] As he said this,[aqt] he called out, “The one who has ears to hear had better listen!”[aqu]

9 Then[aqv] his disciples asked him what this parable meant.[aqw] 10 He[aqx] said, “You have been given[aqy] the opportunity to know[aqz] the secrets[ara] of the kingdom of God,[arb] but for others they are in parables, so that although they see they may not see, and although they hear they may not understand.[arc]

11 “Now the parable means[ard] this: The seed is the word of God. 12 Those along the path are the ones who have heard; then the devil[are] comes and takes away the word[arf] from their hearts, so that they may not believe[arg] and be saved. 13 Those[arh] on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while,[ari] but[arj] in a time of testing[ark] fall away.[arl] 14 As for the seed that[arm] fell among thorns, these are the ones who hear, but[arn] as they go on their way they are choked[aro] by the worries and riches and pleasures of life,[arp] and their fruit does not mature.[arq] 15 But as for the seed that landed on good soil, these are the ones who, after hearing[arr] the word, cling to it[ars] with an honest and good[art] heart, and bear fruit with steadfast endurance.[aru]

Showing the Light

16 “No one lights[arv] a lamp[arw] and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light.[arx] 17 For nothing is hidden[ary] that will not be revealed,[arz] and nothing concealed that will not be made known and brought to light. 18 So listen carefully,[asa] for whoever has will be given more, but[asb] whoever does not have, even what he thinks he has[asc] will be taken from him.”

Jesus’ True Family

19 Now Jesus’[asd] mother and his brothers[ase] came to him, but[asf] they could not get near him because of the crowd. 20 So[asg] he was told, “Your mother and your brothers are standing outside, wanting to see you.” 21 But he replied[ash] to them, “My mother and my brothers are those[asi] who hear the word of God and do it.”[asj]

Stilling of a Storm

22 One[ask] day Jesus[asl] got into a boat[asm] with his disciples and said to them, “Let’s go across to the other side of the lake.” So[asn] they set out, 23 and as they sailed he fell asleep. Now a violent windstorm[aso] came down on the lake,[asp] and the boat[asq] started filling up with water, and they were in danger. 24 They[asr] came[ass] and woke him, saying, “Master, Master,[ast] we are about to die!” So[asu] he got up and rebuked[asv] the wind and the raging waves;[asw] they died down, and it was calm. 25 Then[asx] he said to them, “Where is your faith?”[asy] But they were afraid and amazed,[asz] saying to one another, “Who then is this? He commands even the winds and the water,[ata] and they obey him!”

Healing of a Demoniac

26 So[atb] they sailed over to the region of the Gerasenes,[atc] which is opposite[atd] Galilee. 27 As[ate] Jesus[atf] stepped ashore,[atg] a certain man from the town[ath] met him who was possessed by demons.[ati] For a long time this man[atj] had worn no clothes and had not lived in a house, but among[atk] the tombs. 28 When he saw[atl] Jesus, he cried out, fell[atm] down before him, and shouted with a loud voice, “Leave me alone,[atn] Jesus, Son of the Most High[ato] God! I beg you, do not torment[atp] me!” 29 For Jesus[atq] had started commanding[atr] the evil[ats] spirit to come out of the man. (For it had seized him many times, so[att] he would be bound with chains and shackles[atu] and kept under guard. But[atv] he would break the restraints and be driven by the demon into deserted[atw] places.)[atx] 30 Jesus then[aty] asked him, “What is your name?” He[atz] said, “Legion,”[aua] because many demons had entered him. 31 And they began to beg[aub] him not to order[auc] them to depart into the abyss.[aud] 32 Now a large herd of pigs was feeding there on the hillside,[aue] and the demonic spirits[auf] begged Jesus[aug] to let them go into them. He gave them permission.[auh] 33 So[aui] the demons came out of the man and went into the pigs, and the herd of pigs[auj] rushed down the steep slope into the lake and drowned. 34 When[auk] the herdsmen saw what had happened, they ran off and spread the news[aul] in the town[aum] and countryside. 35 So[aun] the people went out to see what had happened, and they came to Jesus. They[auo] found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 36 Those[aup] who had seen it told them how the man who had been demon-possessed had been healed.[auq] 37 Then[aur] all the people of the Gerasenes[aus] and the surrounding region[aut] asked Jesus[auu] to leave them alone,[auv] for they were seized with great fear.[auw] So[aux] he got into the boat and left.[auy] 38 The man from whom the demons had gone out begged to go[auz] with him, but Jesus[ava] sent him away, saying, 39 “Return to your home,[avb] and declare[avc] what God has done for you.”[avd] So[ave] he went away, proclaiming throughout the whole town[avf] what Jesus[avg] had done for him.

Restoration and Healing

40 Now when Jesus returned,[avh] the crowd welcomed him, because they were all waiting for him. 41 Then[avi] a man named Jairus, who was a leader[avj] of the synagogue,[avk] came up. Falling[avl] at Jesus’ feet, he pleaded[avm] with him to come to his house, 42 because he had an only daughter, about twelve years old, and she was dying.[avn]

As Jesus was on his way, the crowds pressed[avo] around him. 43 Now[avp] a woman was there who had been suffering from a hemorrhage[avq] for twelve years[avr] but could not be healed by anyone. 44 She[avs] came up behind Jesus[avt] and touched the edge[avu] of his cloak,[avv] and at once the bleeding[avw] stopped. 45 Then[avx] Jesus asked,[avy] “Who was it who touched me?” When they all denied it, Peter[avz] said, “Master, the crowds are surrounding you and pressing[awa] against you!” 46 But Jesus said, “Someone touched me, for I know that power has gone out[awb] from me.” 47 When[awc] the woman saw that she could not escape notice,[awd] she came trembling and fell down before him. In[awe] the presence of all the people, she explained why[awf] she had touched him and how she had been immediately healed. 48 Then[awg] he said to her, “Daughter, your faith has made you well.[awh] Go in peace.”

49 While he was still speaking, someone from the synagogue leader’s[awi] house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 50 But when Jesus heard this, he told[awj] him, “Do not be afraid; just believe, and she will be healed.”[awk] 51 Now when he came to the house, Jesus[awl] did not let anyone go in with him except Peter, John,[awm] and James, and the child’s father and mother. 52 Now they were all[awn] wailing and mourning[awo] for her, but he said, “Stop your weeping; she is not dead but asleep!” 53 And they began making fun[awp] of him, because they knew[awq] that she was dead.[awr] 54 But Jesus[aws] gently took her by the hand and said,[awt] “Child, get up.” 55 Her[awu] spirit returned,[awv] and she got up immediately. Then[aww] he told them to give her something to eat. 56 Her[awx] parents were astonished, but he ordered them to tell no one[awy] what had happened.

The Sending of the Twelve Apostles

9 After[awz] Jesus[axa] called[axb] the twelve[axc] together, he gave them power and authority over all demons and to cure[axd] diseases, 2 and he sent[axe] them out to proclaim[axf] the kingdom of God[axg] and to heal the sick.[axh] 3 He[axi] said to them, “Take nothing for your[axj] journey—no staff,[axk] no bag,[axl] no bread, no money, and do not take an extra tunic.[axm] 4 Whatever[axn] house you enter, stay there[axo] until you leave the area.[axp] 5 Wherever[axq] they do not receive you,[axr] as you leave that town,[axs] shake the dust off[axt] your feet as a testimony against them.” 6 Then[axu] they departed and went throughout[axv] the villages, proclaiming the good news[axw] and healing people everywhere.

Herod’s Confusion about Jesus

7 Now Herod[axx] the tetrarch[axy] heard about everything that was happening, and he was thoroughly perplexed,[axz] because some people were saying that John[aya] had been raised from the dead, 8 while others were saying that Elijah[ayb] had appeared, and still others that one of the prophets of long ago had risen.[ayc] 9 Herod said, “I had John[ayd] beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus.[aye]

The Feeding of the Five Thousand

10 When[ayf] the apostles returned,[ayg] they told Jesus[ayh] everything they had done. Then[ayi] he took them with him and they withdrew privately to a town[ayj] called Bethsaida.[ayk] 11 But when the crowds found out, they followed him. He[ayl] welcomed them, spoke to them about the kingdom of God,[aym] and cured those who needed healing.[ayn] 12 Now the day began to draw to a close,[ayo] so[ayp] the twelve came and said to Jesus,[ayq] “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging[ayr] and food, because we are in an isolated place.”[ays] 13 But he said to them, “You[ayt] give them something to eat.” They[ayu] replied,[ayv] “We have no more than five loaves and two fish—unless[ayw] we go[ayx] and buy food[ayy] for all these people.” 14 (Now about 5,000 men[ayz] were there.)[aza] Then[azb] he said to his disciples, “Have[azc] them sit down in groups of about fifty each.” 15 So they did as Jesus directed,[azd] and the people[aze] all sat down.

16 Then[azf] he took the five loaves and the two fish, and looking up to heaven he gave thanks[azg] and broke them. He gave them to the disciples to set before the crowd. 17 They all ate and were satisfied, and what was left over[azh] was picked up—twelve baskets of broken pieces.

Peter’s Confession

18 Once[azi] when Jesus[azj] was praying[azk] by himself, and his disciples were nearby, he asked them,[azl] “Who do the crowds say that I am?”[azm] 19 They[azn] answered,[azo] “John the Baptist; others say Elijah;[azp] and still others that one of the prophets of long ago has risen.”[azq] 20 Then[azr] he said to them, “But who do you say that I am?” Peter[azs] answered,[azt] “The Christ[azu] of God.” 21 But he forcefully commanded[azv] them not to tell this to anyone,[azw] 22 saying, “The Son of Man must suffer[azx] many things and be rejected by the elders,[azy] chief priests, and experts in the law,[azz] and be killed, and on the third day be raised.”[baa]

A Call to Discipleship

23 Then[bab] he said to them all,[bac] “If anyone wants to become my follower,[bad] he must deny[bae] himself, take up his cross daily,[baf] and follow me. 24 For whoever wants to save his life[bag] will lose it,[bah] but whoever loses his life because of me[bai] will save it. 25 For what does it benefit a person[baj] if he gains the whole world but loses or forfeits himself? 26 For whoever is ashamed[bak] of me and my words, the Son of Man will be ashamed of that person[bal] when he comes in his glory and in the glory[bam] of the Father and of the holy angels. 27 But I tell you most certainly,[ban] there are some standing here who will not[bao] experience[bap] death before they see the kingdom of God.”[baq]

The Transfiguration

28 Now[bar] about eight days[bas] after these sayings, Jesus[bat] took with him Peter, John, and James, and went up the mountain to pray. 29 As[bau] he was praying,[bav] the appearance of his face was transformed,[baw] and his clothes became very bright, a brilliant white.[bax] 30 Then[bay] two men, Moses and Elijah,[baz] began talking with him.[bba] 31 They appeared in glorious splendor and spoke about his departure[bbb] that he was about to carry out[bbc] at Jerusalem. 32 Now Peter and those with him were quite sleepy,[bbd] but as they became fully awake,[bbe] they saw his glory and the two men standing with him. 33 Then[bbf] as the men[bbg] were starting to leave,[bbh] Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters,[bbi] one for you and one for Moses and one for Elijah”—not knowing what he was saying. 34 As[bbj] he was saying this, a cloud[bbk] came[bbl] and overshadowed[bbm] them, and they were afraid as they entered the cloud. 35 Then[bbn] a voice came from the cloud, saying, “This is my Son, my Chosen One.[bbo] Listen to him!”[bbp] 36 After[bbq] the voice had spoken, Jesus was found alone. So[bbr] they kept silent and told no one[bbs] at that time[bbt] anything of what they had seen.

Healing a Boy with an Unclean Spirit

37 Now on[bbu] the next day, when they had come down from the mountain, a large crowd met him. 38 Then[bbv] a man from the crowd cried out,[bbw] “Teacher, I beg you to look at[bbx] my son—he is my only child! 39 A[bby] spirit seizes him, and he suddenly screams;[bbz] it throws him into convulsions[bca] and causes him to foam at the mouth. It hardly ever leaves him alone, torturing[bcb] him severely. 40 I[bcc] begged[bcd] your disciples to cast it out, but[bce] they could not do so.”[bcf] 41 Jesus answered,[bcg] “You[bch] unbelieving[bci] and perverse generation! How much longer[bcj] must I be with you and endure[bck] you?[bcl] Bring your son here.” 42 As[bcm] the boy[bcn] was approaching, the demon threw him to the ground[bco] and shook him with convulsions.[bcp] But Jesus rebuked[bcq] the unclean[bcr] spirit, healed the boy, and gave him back to his father.

Footnotes

  1. Luke 1:1 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
  2. Luke 1:1 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
  3. Luke 1:1 tn Or “events.”
  4. Luke 1:1 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
  5. Luke 1:2 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
  6. Luke 1:2 tn Or “delivered.”
  7. Luke 1:2 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
  8. Luke 1:2 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
  9. Luke 1:3 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
  10. Luke 1:3 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
  11. Luke 1:3 tn Grk “having followed”; the participle παρηκολουθηκότι (parēkolouthēkoti) has been translated causally.
  12. Luke 1:3 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
  13. Luke 1:4 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; 25:26. The meaning “have assurance concerning” is also possible here.
  14. Luke 1:4 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
  15. Luke 1:5 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  16. Luke 1:5 sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.
  17. Luke 1:5 tn Grk “of,” but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
  18. Luke 1:5 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
  19. Luke 1:5 tn Grk “and her name was Elizabeth.”
  20. Luke 1:5 tn Grk “a wife of the daughters of Aaron.”sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
  21. Luke 1:6 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  22. Luke 1:6 tn Grk “walking in” (an idiom for one’s lifestyle).sn The description of Zechariah and Elizabeth as following…blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
  23. Luke 1:6 tn The predicate adjective has the effect of an adverb here (BDF §243).
  24. Luke 1:7 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
  25. Luke 1:7 tn Grk “were both advanced in days” (an idiom for old age).
  26. Luke 1:8 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.
  27. Luke 1:8 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
  28. Luke 1:8 tn Grk “serving as priest in the order of his division before God.”sn Zechariah’s division would be on duty twice a year for a week at a time.
  29. Luke 1:9 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to ethos tēs hierateias, “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
  30. Luke 1:9 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
  31. Luke 1:9 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
  32. Luke 1:10 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
  33. Luke 1:10 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plēthos), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
  34. Luke 1:10 tn The plural verb is used here on the probability that the crowd acted as individuals, each person praying on their own but at the same time. English versions are divided on how they handle this; see, e.g., NRSV, HCSB, which have the singular verb “was praying.”
  35. Luke 1:10 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
  36. Luke 1:11 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
  37. Luke 1:11 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
  38. Luke 1:11 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
  39. Luke 1:12 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  40. Luke 1:12 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
  41. Luke 1:13 tn The passive means that the prayer was heard by God.sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
  42. Luke 1:13 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
  43. Luke 1:13 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
  44. Luke 1:14 tn Grk “This will be joy and gladness.”
  45. Luke 1:14 tn Or “because of.”
  46. Luke 1:14 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
  47. Luke 1:15 tn Grk “before.”
  48. Luke 1:15 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
  49. Luke 1:15 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
  50. Luke 1:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  51. Luke 1:16 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
  52. Luke 1:16 tn Grk “sons,” but clearly this is a generic reference to people of both genders.
  53. Luke 1:17 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
  54. Luke 1:17 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
  55. Luke 1:18 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
  56. Luke 1:18 tn Grk “How will I know this?”
  57. Luke 1:18 tn Grk “is advanced in days” (an idiom for old age).
  58. Luke 1:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  59. Luke 1:19 tn Grk “the one who is standing before God.”
  60. Luke 1:19 tn Grk “to announce these things of good news to you.”
  61. Luke 1:20 tn Grk “behold.”
  62. Luke 1:20 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
  63. Luke 1:20 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
  64. Luke 1:21 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  65. Luke 1:21 tn The imperfect verb ἐθαύμαζον (ethaumazon) has been translated as an ingressive imperfect.
  66. Luke 1:21 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
  67. Luke 1:22 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  68. Luke 1:22 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  69. Luke 1:22 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
  70. Luke 1:22 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
  71. Luke 1:22 tn Grk “and,” but the force is causal or explanatory in context.
  72. Luke 1:22 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
  73. Luke 1:23 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  74. Luke 1:24 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
  75. Luke 1:24 tn Or “Elizabeth conceived.”
  76. Luke 1:24 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
  77. Luke 1:24 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
  78. Luke 1:25 tn Grk “Thus.”
  79. Luke 1:25 tn Grk “in the days.”
  80. Luke 1:25 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
  81. Luke 1:25 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
  82. Luke 1:25 tn Grk “among men,” but the context clearly indicates a generic use of ἄνθρωπος (anthrōpos) here.
  83. Luke 1:26 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
  84. Luke 1:26 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
  85. Luke 1:26 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
  86. Luke 1:26 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
  87. Luke 1:27 tn Or “promised in marriage.”
  88. Luke 1:27 tn Grk “Joseph, of the house of David.” sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
  89. Luke 1:28 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  90. Luke 1:28 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
  91. Luke 1:28 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  92. Luke 1:28 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
  93. Luke 1:28 tc Most mss (A C D Θ ƒ13 33 M latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (eulogēmenē su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most significant witnesses and several others (א B L W Ψ ƒ1 565 579 700 1241 co), is thus preferred.
  94. Luke 1:29 tc Most mss (A C Θ 0130 ƒ13 M lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ ƒ1 565 579 1241 sa) and on balance should probably be considered authentic.
  95. Luke 1:29 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
  96. Luke 1:29 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
  97. Luke 1:30 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
  98. Luke 1:30 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
  99. Luke 1:30 tn Or “grace.” sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
  100. Luke 1:31 tn Grk “And behold.”
  101. Luke 1:31 tn Grk “you will conceive in your womb.”
  102. Luke 1:31 tn Or “and bear.”
  103. Luke 1:31 tn Grk “you will call his name.”
  104. Luke 1:31 tn See v. 13 for a similar construction.sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Iēsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
  105. Luke 1:32 tn Grk “this one.”
  106. Luke 1:32 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
  107. Luke 1:32 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
  108. Luke 1:32 tn Or “ancestor.”
  109. Luke 1:33 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
  110. Luke 1:33 tn Or “over Israel.”sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
  111. Luke 1:34 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
  112. Luke 1:34 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text.
  113. Luke 1:35 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (autē, “to her”) has not been included in the translation since it is redundant in contemporary English.
  114. Luke 1:35 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
  115. Luke 1:35 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
  116. Luke 1:35 tc A few mss (C* Θ ƒ1 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.
  117. Luke 1:35 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennōmenon hagion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klēthēsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
  118. Luke 1:36 tn Grk “behold.”
  119. Luke 1:36 tn Some translations render the word συγγενίς (sungenis) as “cousin” (so Phillips) but the term is not necessarily this specific.
  120. Luke 1:36 tn Or “has conceived.”
  121. Luke 1:36 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
  122. Luke 1:37 tn In Greek, the phrase πᾶν ῥῆμα (pan rhēma, combined with a negation in the verse is translated as “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
  123. Luke 1:38 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
  124. Luke 1:38 tn Grk “behold.”
  125. Luke 1:38 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulē) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
  126. Luke 1:38 tn Grk “let this be to me.”
  127. Luke 1:38 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
  128. Luke 1:38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  129. Luke 1:39 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
  130. Luke 1:39 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
  131. Luke 1:41 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
  132. Luke 1:41 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
  133. Luke 1:41 tn The antecedent of “her” is Elizabeth.
  134. Luke 1:41 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
  135. Luke 1:42 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  136. Luke 1:42 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
  137. Luke 1:42 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
  138. Luke 1:42 tn Grk “fruit,” which is figurative here for the child she would give birth to.
  139. Luke 1:43 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (hina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
  140. Luke 1:44 tn Grk “for behold.”
  141. Luke 1:44 tn Grk “when the sound of your greeting [reached] my ears.”
  142. Luke 1:44 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
  143. Luke 1:45 sn Again the note of being blessed makes the key point of the passage about believing God.
  144. Luke 1:45 tn This ὅτι (hoti) clause, technically indirect discourse after πιστεύω (pisteuō), explains the content of the faith, a belief in God’s promise coming to pass.
  145. Luke 1:45 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
  146. Luke 1:45 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”sn This term speaks of completion of something planned (2 Chr 29:35).
  147. Luke 1:46 tc A few witnesses, especially Latin mss, (a b l* Irarm Orlat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.
  148. Luke 1:46 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  149. Luke 1:46 tn Or “lifts up the Lord in praise.”
  150. Luke 1:46 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
  151. Luke 1:47 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
  152. Luke 1:48 tn See the note on the word “servant” in v. 38.
  153. Luke 1:48 tn Grk “for behold.”
  154. Luke 1:48 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
  155. Luke 1:48 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
  156. Luke 1:49 tn Traditionally, “the Mighty One.”
  157. Luke 1:50 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
  158. Luke 1:50 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
  159. Luke 1:50 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
  160. Luke 1:51 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
  161. Luke 1:51 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
  162. Luke 1:52 tn Or “rulers.”
  163. Luke 1:52 tn Or “those of humble position”sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
  164. Luke 1:53 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
  165. Luke 1:53 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
  166. Luke 1:54 tn Or “because he remembered mercy,” understanding the infinitive as causal.
  167. Luke 1:54 tn Or “his [God’s] loyal love.”
  168. Luke 1:55 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalēsen) can be translated in context “as he promised.” God keeps his word.
  169. Luke 1:55 tn Grk “fathers.”
  170. Luke 1:55 tn Grk “his seed” (an idiom for offspring or descendants).
  171. Luke 1:56 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
  172. Luke 1:56 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
  173. Luke 1:56 sn As is typical with Luke the timing is approximate (about three months), not specific.
  174. Luke 1:57 tn Grk “the time was fulfilled.”
  175. Luke 1:57 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
  176. Luke 1:58 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  177. Luke 1:58 tn Grk “had magnified his mercy with her.”
  178. Luke 1:58 tn The verb συνέχαιρον (sunechairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
  179. Luke 1:59 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.
  180. Luke 1:59 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
  181. Luke 1:59 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
  182. Luke 1:60 tn Grk “And,” but with clearly contrastive emphasis in context.
  183. Luke 1:60 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
  184. Luke 1:60 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
  185. Luke 1:60 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
  186. Luke 1:61 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  187. Luke 1:61 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
  188. Luke 1:61 tn Grk “There is no one from your relatives who is called by this name.”
  189. Luke 1:62 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
  190. Luke 1:62 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
  191. Luke 1:62 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
  192. Luke 1:62 tn Grk “what he might wish to call him.”
  193. Luke 1:63 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  194. Luke 1:63 sn The writing tablet requested by Zechariah would have been a wax tablet.
  195. Luke 1:63 tn Grk “and wrote, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  196. Luke 1:63 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
  197. Luke 1:64 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  198. Luke 1:64 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
  199. Luke 1:64 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
  200. Luke 1:64 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glōssa) are subjects of ἀνεῴχθη (aneōchthē), but this would be somewhat redundant in English.
  201. Luke 1:65 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
  202. Luke 1:66 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
  203. Luke 1:66 tn Grk “heard”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
  204. Luke 1:66 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
  205. Luke 1:66 tn Or “what manner of child will this one be?”
  206. Luke 1:66 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
  207. Luke 1:67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  208. Luke 1:67 tn Grk “and he prophesied, saying.” The participle λέγων (legōn) is redundant and has not been translated.sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
  209. Luke 1:68 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
  210. Luke 1:68 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
  211. Luke 1:68 tn Or “has delivered”; Grk “has accomplished redemption.” sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
  212. Luke 1:69 tn Grk “and,” but specifying the reason for the praise in the psalm.
  213. Luke 1:69 sn The phrase raised up means for God to bring someone significant onto the scene of history.
  214. Luke 1:69 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Pss 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
  215. Luke 1:69 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
  216. Luke 1:70 tn Grk “from the ages,” “from eternity.”
  217. Luke 1:71 tn Grk “from long ago, salvation.”
  218. Luke 1:71 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
  219. Luke 1:72 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
  220. Luke 1:72 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
  221. Luke 1:72 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
  222. Luke 1:72 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
  223. Luke 1:73 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
  224. Luke 1:73 tn Or “forefather”; Grk “father.”
  225. Luke 1:73 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
  226. Luke 1:74 tc Many significant early mss (א B L W [0130] ƒ1,13 565 892) lack “our,” while most (A C D [K] Θ Ψ 0177 33 M) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.
  227. Luke 1:74 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
  228. Luke 1:75 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
  229. Luke 1:75 tn Grk “all our days.”
  230. Luke 1:76 sn Now Zechariah describes his son John (you, child) through v. 77.
  231. Luke 1:76 tn Or “a prophet,” but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
  232. Luke 1:76 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
  233. Luke 1:76 tc Most mss, especially the later ones (A C D L Θ Ψ 0130 ƒ1,13 33 M sy), have πρὸ προσώπου κυρίου (pro prosōpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), which has earlier and better ms support (P4 א B W 0177) and is thus more likely to be authentic.
  234. Luke 1:76 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
  235. Luke 1:77 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
  236. Luke 1:77 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
  237. Luke 1:78 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
  238. Luke 1:78 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
  239. Luke 1:78 sn The Greek term translated dawn (ἀνατολή, anatolē) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
  240. Luke 1:78 tn Grk “shall visit us.”
  241. Luke 1:79 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
  242. Luke 1:79 tn Or “the path.”
  243. Luke 1:80 tn This verb is imperfect.
  244. Luke 1:80 tn This verb is also imperfect.
  245. Luke 1:80 tn Or “desert.”
  246. Luke 1:80 tn Grk “until the day of his revealing.”
  247. 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.
  248. Luke 2:1 sn This decree was a formal decree from the Roman Senate.
  249. Luke 2:1 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
  250. 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.
  251. 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.
  252. Luke 2:1 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
  253. 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.
  254. Luke 2:3 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
  255. Luke 2:3 tn Or “hometown” (so CEV).
  256. Luke 2:4 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
  257. Luke 2:4 sn On Nazareth see Luke 1:26.
  258. 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.
  259. 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.
  260. 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.
  261. Luke 2:4 tn Or “family,” “lineage.”
  262. 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.
  263. 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.
  264. 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.
  265. 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.”
  266. 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.
  267. Luke 2:7 tn Or “a feeding trough.”
  268. 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.
  269. Luke 2:8 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  270. 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.
  271. Luke 2:8 tn Grk “in that region.”
  272. Luke 2:8 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
  273. Luke 2:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  274. Luke 2:9 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
  275. Luke 2:9 tn Or “stood in front of.”
  276. 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.
  277. Luke 2:10 tn Grk “behold.”
  278. Luke 2:10 tn Grk “I evangelize to you great joy.”
  279. 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).
  280. Luke 2:11 tn Or “town.” See the note on “city” in v. 4.
  281. Luke 2:11 tn This is another indication of a royal, messianic connection.
  282. 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.
  283. Luke 2:12 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
  284. Luke 2:12 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
  285. Luke 2:12 tn Or “a feeding trough,” see Luke 2:7.
  286. Luke 2:13 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
  287. Luke 2:13 tn Grk “a multitude of the armies of heaven.”
  288. Luke 2:14 sn Glory here refers to giving honor to God.
  289. Luke 2:14 tn This is a generic use of ἄνθρωπος (anthrōpos) referring to both males and females.
  290. Luke 2:14 tc Most witnesses (א2 B2 L Θ Ξ Ψ ƒ1,13 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).
  291. 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.
  292. Luke 2:15 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
  293. Luke 2:16 tn Or “a feeding trough.”
  294. Luke 2:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  295. 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.
  296. Luke 2:17 tn Grk “the word which had been spoken to them.”
  297. 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.
  298. 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.
  299. Luke 2:20 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
  300. 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.
  301. 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.
  302. 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.
  303. 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.
  304. Luke 2:22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  305. 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 itpt 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.
  306. Luke 2:22 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
  307. Luke 2:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  308. Luke 2:23 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
  309. Luke 2:23 sn An allusion to Exod 13:2, 12, 15.
  310. 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.
  311. Luke 2:24 sn A quotation from Lev 12:8; 5:11 (LXX).
  312. 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).
  313. 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.
  314. 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).
  315. 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.
  316. Luke 2:26 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
  317. 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).
  318. Luke 2:26 tn Grk “would not see death” (an idiom for dying).
  319. Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
  320. 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.
  321. Luke 2:27 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
  322. Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
  323. 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.
  324. 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.
  325. Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
  326. Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
  327. 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.
  328. Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
  329. Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despotēs).
  330. 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.
  331. 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.”
  332. Luke 2:29 tn Grk “now release your servant.”
  333. Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation.
  334. 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).
  335. 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.
  336. Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
  337. Luke 2:33 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
  338. Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
  339. 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.
  340. 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).
  341. Luke 2:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  342. Luke 2:34 tn Grk “behold.”
  343. Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
  344. 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.
  345. Luke 2:34 tn Grk “and for a sign of contradiction.”
  346. Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
  347. 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.
  348. 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.
  349. 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.
  350. Luke 2:36 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”
  351. 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).
  352. Luke 2:37 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.
  353. Luke 2:38 tn Grk “at that very hour.”
  354. 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.
  355. 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.
  356. Luke 2:38 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.
  357. 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.
  358. Luke 2:39 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
  359. Luke 2:39 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
  360. Luke 2:39 tn Or “completed.”
  361. Luke 2:39 tn Or “city.”
  362. Luke 2:40 tc Most mss (A Θ Ψ ƒ1,13 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.
  363. 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.
  364. Luke 2:40 tn Or “grace.”
  365. Luke 2:40 sn On the phrase the favor of God see Luke 1:66.
  366. Luke 2:41 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  367. Luke 2:41 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
  368. Luke 2:41 tn On the distributive use of the term κατά (kata), see BDF §305.
  369. 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).
  370. Luke 2:42 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  371. 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).
  372. Luke 2:42 tc Most mss, especially later ones (A Cvid Θ Ψ 0130 ƒ1,13 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.
  373. 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.
  374. Luke 2:43 tn Grk “when the days ended.”
  375. Luke 2:43 tn The word “home” is not in the Greek text, but has been supplied for clarity.
  376. Luke 2:43 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
  377. 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.
  378. 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.
  379. Luke 2:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  380. Luke 2:44 tn Or “and friends.” See L&N 28.30 and 34.17.
  381. Luke 2:45 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  382. Luke 2:45 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.
  383. 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.
  384. Luke 2:46 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
  385. Luke 2:46 tn Grk “the temple.”
  386. Luke 2:46 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalos, “teacher”) is applied to Jews.
  387. Luke 2:47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  388. 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.
  389. Luke 2:48 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  390. Luke 2:48 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.
  391. Luke 2:48 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.
  392. Luke 2:48 tn The Greek word here is τέκνον (teknon) rather than υἱός (huios, “son”).
  393. Luke 2:48 tn Or “Child, why did you do this to us?”
  394. Luke 2:48 tn Or “your father and I have been terribly worried looking for you.”
  395. Luke 2:49 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  396. Luke 2:49 tn Grk “he said to them.”
  397. Luke 2:49 tn Grk “Why is it that you were looking for me?”
  398. 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.
  399. Luke 2:50 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.
  400. Luke 2:50 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.
  401. 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).
  402. Luke 2:50 tn Or “the matter.”
  403. Luke 2:50 tn Grk “which he spoke.”
  404. Luke 2:51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  405. Luke 2:51 tn Or “was submitting.”
  406. Luke 2:51 tn Here καί (kai) has been translated as “but” to indicate the contrast.
  407. Luke 2:51 tn Or “all these words.”
  408. Luke 2:51 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.
  409. Luke 2:52 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.
  410. 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.
  411. 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).
  412. 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.
  413. 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.
  414. 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.
  415. Luke 3:1 sn Nothing else is known about Lysanias tetrarch of Abilene.
  416. 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.
  417. 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.
  418. Luke 3:2 tn Or “desert.”
  419. 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.
  420. Luke 3:3 tn “River” is not in the Greek text but is supplied for clarity.
  421. 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).
  422. Luke 3:4 tn Or “A voice.”
  423. 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).
  424. 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.
  425. 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.
  426. Luke 3:6 tn Grk “all flesh.”
  427. 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).
  428. Luke 3:7 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
  429. 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.
  430. Luke 3:7 tn Or “snakes.”
  431. 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.
  432. Luke 3:8 tn The verb here is ποιέω (poieō; see v. 4).
  433. 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).
  434. Luke 3:8 tn In other words, “do not even begin to think this.”
  435. 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.
  436. 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.
  437. 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).
  438. Luke 3:9 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
  439. Luke 3:10 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
  440. 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.
  441. Luke 3:11 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
  442. 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.”
  443. 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.
  444. 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.
  445. 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.
  446. Luke 3:13 tn Or “than you are ordered to.”
  447. Luke 3:14 tn Grk “And soldiers.”
  448. Luke 3:14 tn Grk “And what should we ourselves do?”
  449. 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.
  450. 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.
  451. 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.
  452. Luke 3:15 tn Grk “pondered in their hearts.”
  453. Luke 3:15 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
  454. 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.
  455. Luke 3:16 tn Grk “answered them all, saying.” The participle λέγων (legōn) is redundant and has not been translated.
  456. 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.
  457. 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!
  458. 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.
  459. 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.
  460. 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.
  461. 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).
  462. 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.
  463. Luke 3:18 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
  464. Luke 3:18 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
  465. Luke 3:19 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
  466. Luke 3:19 sn See the note on tetrarch in 3:1.
  467. 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.
  468. Luke 3:19 tn Or “immoralities.”
  469. 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.
  470. 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.
  471. 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.
  472. 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.
  473. 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).
  474. 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).
  475. Luke 3:23 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.
  476. 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.
  477. 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.
  478. 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.
  479. 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.
  480. Luke 3:27 sn On Zerubbabel see Ezra 2:2.
  481. Luke 3:27 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).
  482. 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.
  483. 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.
  484. 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.
  485. Luke 3:32 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (P4 א* B sys sa). Almost all the rest of the mss (א2 A D L Θ Ψ 0102 [ƒ1,13] 33 M latt syp,h bo) have Σαλμών (Salmōn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).
  486. Luke 3:33 tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be authentic based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (P4vid א* 1241 sa); and Amminadab, Admin, Arni (א2 L X [Γ] ƒ13). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.
  487. 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.
  488. Luke 3:36 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, P75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ƒ1 33 (Καϊνάμ), A Θ Ψ 0102 ƒ13 M (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.
  489. 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).
  490. 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).
  491. 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.
  492. Luke 4:1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
  493. Luke 4:1 tn “River” is not in the Greek text but is supplied for clarity.
  494. 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.
  495. Luke 4:1 tc Most mss (A Θ Ξ Ψ 0102 ƒ1,13 33 M lat) read εἰς τὴν ἔρημον (eis tēn erēmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en tē erēmō) is found in overall better witnesses (P4vid,7, 75vid א B D L W 579 892 1241 it).
  496. 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.
  497. 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.
  498. Luke 4:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  499. 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.
  500. 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.
  501. Luke 4:3 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
  502. Luke 4:3 tn Grk “say to this stone that it should become bread.”
  503. 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.
  504. Luke 4:4 tc Most mss (A [D] Θ Ψ [0102] ƒ1,13 33 M latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (all’ epi panti rhēmati theou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the autographic wording in Luke.sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.
  505. 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.
  506. Luke 4:5 tn Grk “he.”
  507. Luke 4:5 tc Most mss (א1 A [D W] Θ Ψ 0102 ƒ1,[13] 33 700 2542 M it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241) is the reason it should be omitted from Luke.
  508. Luke 4:5 tn “A high place” is not in the Greek text but has been supplied for clarity.
  509. Luke 4:6 tn Grk “And the devil.”
  510. 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!”
  511. 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.
  512. 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.
  513. 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.
  514. 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)…”
  515. 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.
  516. 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.
  517. Luke 4:8 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  518. 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.
  519. 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.
  520. 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.
  521. 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.
  522. Luke 4:9 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  523. Luke 4:9 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
  524. Luke 4:9 tn Grk “and stood him.”
  525. 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.
  526. Luke 4:9 tn This is another first class condition, as in v. 3.
  527. 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).
  528. Luke 4:11 sn A quotation from Ps 91:12.
  529. Luke 4:12 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  530. Luke 4:12 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
  531. 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.
  532. Luke 4:13 tn Here καί (kai) has been translated as “so” to indicate a summary.
  533. Luke 4:13 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
  534. 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).
  535. Luke 4:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  536. 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).
  537. Luke 4:14 tn Grk “went out.”
  538. Luke 4:14 tn Grk “all the surrounding region.”
  539. Luke 4:15 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  540. Luke 4:15 tn The imperfect verb has been translated ingressively.
  541. 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).
  542. 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.
  543. Luke 4:16 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  544. Luke 4:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  545. 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.
  546. Luke 4:16 sn See the note on synagogues in 4:15.
  547. Luke 4:16 tn Grk “according to his custom.”
  548. Luke 4:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  549. 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.
  550. 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.
  551. 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.
  552. Luke 4:18 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
  553. Luke 4:18 tn Grk “to evangelize,” “to preach the gospel.”
  554. 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.
  555. Luke 4:18 tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ƒ1 M). The phrase is lacking in several weighty mss (א B D L W Ξ ƒ13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western text-forms. From the standpoint of external evidence, the omission of the phrase is more likely what the initial text read. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the initial text.
  556. 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).
  557. 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).
  558. 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.
  559. 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).
  560. 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.
  561. 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.
  562. Luke 4:20 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
  563. 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.
  564. Luke 4:20 tn Or “gazing at,” “staring at.”
  565. Luke 4:21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  566. Luke 4:21 sn See the note on today in 2:11.
  567. Luke 4:21 tn Grk “in your hearing.”
  568. Luke 4:22 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
  569. Luke 4:22 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  570. 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.
  571. 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.
  572. 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.
  573. 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.
  574. Luke 4:24 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
  575. Luke 4:24 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  576. 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.
  577. 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.
  578. 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.
  579. Luke 4:25 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
  580. Luke 4:26 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
  581. 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.
  582. 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.
  583. Luke 4:27 sn On Elisha see 2 Kgs 5:1-14.
  584. Luke 4:27 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
  585. 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.
  586. Luke 4:28 tn The words “the people” are not in the Greek text but have been supplied.
  587. Luke 4:29 tn Grk “cast.”
  588. Luke 4:29 tn Or “city.”
  589. Luke 4:29 tn The Greek conjunction ὥστε (hōste) here indicates their purpose.
  590. 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.
  591. Luke 4:30 tn Grk “their midst.”
  592. 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.
  593. 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.
  594. 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.
  595. Luke 4:31 tn Or “city.”
  596. Luke 4:31 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
  597. Luke 4:32 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  598. Luke 4:32 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
  599. Luke 4:32 tn Grk “because his word was.”
  600. 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.
  601. 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).
  602. Luke 4:33 sn See the note on synagogues in 4:15.
  603. 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.”
  604. 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.
  605. 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.
  606. Luke 4:35 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
  607. Luke 4:35 tn Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  608. 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.
  609. Luke 4:35 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
  610. 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.
  611. Luke 4:36 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  612. Luke 4:36 tn This imperfect verb has been translated as an ingressive imperfect.
  613. 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?!”
  614. 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.
  615. Luke 4:37 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
  616. Luke 4:37 tn That is, “information concerning a person or an event—‘report, news, word, information’” (L&N 33.211).
  617. Luke 4:37 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
  618. 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.
  619. 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.
  620. Luke 4:38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  621. 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.
  622. Luke 4:39 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
  623. 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.
  624. 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.
  625. Luke 4:39 tn The imperfect verb has been translated ingressively.
  626. 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.
  627. Luke 4:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  628. Luke 4:40 tn Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
  629. Luke 4:41 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
  630. Luke 4:41 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
  631. Luke 4:41 tc Most mss (A Q Θ Ψ 0102 ƒ1,13 M) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.
  632. 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).
  633. 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).
  634. 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.
  635. Luke 4:42 tn Grk “When it became day.”
  636. Luke 4:42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  637. 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.
  638. Luke 4:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  639. Luke 4:43 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
  640. 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.
  641. Luke 4:43 tn Or “cities.”
  642. Luke 4:43 sn Jesus was sent by God for this purpose. This is the language of divine commission.
  643. Luke 4:43 tn Grk “because for this purpose I was sent.”
  644. Luke 4:44 tn Here καί (kai) has been translated as “so” to indicate the summarization.
  645. 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.
  646. 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.
  647. Luke 5:1 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
  648. Luke 5:1 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
  649. Luke 5:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  650. 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.
  651. Luke 5:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  652. Luke 5:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  653. 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.
  654. 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.
  655. 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.
  656. Luke 5:5 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
  657. Luke 5:5 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
  658. Luke 5:5 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
  659. Luke 5:5 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
  660. Luke 5:5 tn Or “let down.”
  661. Luke 5:6 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  662. Luke 5:6 tn In context, this imperfect verb is best taken as an ingressive imperfect.
  663. Luke 5:7 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
  664. Luke 5:7 tn That is, “they signaled by making gestures” (L&N 33.485).
  665. Luke 5:7 tn This infinitive conveys the idea that the boats were at the point of sinking (BDF §338.1).
  666. 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.
  667. 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.
  668. 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.
  669. Luke 5:9 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
  670. Luke 5:9 sn In the Greek text, this term is in an emphatic position.
  671. Luke 5:10 tn Or “business associates.”
  672. Luke 5:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  673. Luke 5:10 sn From now on is a common Lukan expression, see Luke 1:48.
  674. 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.
  675. Luke 5:11 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
  676. 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.
  677. 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.
  678. Luke 5:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  679. Luke 5:12 tn Or “cities.”
  680. 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).
  681. Luke 5:12 tn Grk “full of leprosy” (an idiom for a severe condition).
  682. Luke 5:12 sn See the note on lepers in Luke 4:27.
  683. 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.
  684. Luke 5:12 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
  685. Luke 5:12 tn Grk “and begged him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  686. 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.
  687. Luke 5:13 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
  688. 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).
  689. Luke 5:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  690. Luke 5:14 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
  691. 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.
  692. 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.
  693. 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.
  694. 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.
  695. Luke 5:14 sn On the phrase as Moses commanded see Lev 14:1-32.
  696. 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.
  697. Luke 5:15 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
  698. 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.
  699. Luke 5:16 tn Here αὐτός (autos) has been translated reflexively.
  700. 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.
  701. Luke 5:16 tn Or “desert.”
  702. 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.
  703. 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.
  704. 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.
  705. Luke 5:17 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
  706. Luke 5:17 tc Most mss (A C D [K] Θ Ψ ƒ1,13 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.
  707. 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.
  708. 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.
  709. 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.
  710. 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.
  711. Luke 5:18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  712. 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.
  713. Luke 5:19 tn Grk “But finding.” The participle εὑρόντες (heurontes) has been translated as a causal adverbial participle.
  714. 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.
  715. 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).
  716. 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.
  717. Luke 5:19 tn Grk “in the midst.”
  718. 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?
  719. Luke 5:20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  720. Luke 5:20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  721. 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.
  722. 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).
  723. 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.
  724. Luke 5:21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  725. 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.
  726. Luke 5:21 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
  727. Luke 5:21 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
  728. Luke 5:21 tn Grk “this one” (οὗτος, houtos).
  729. 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.
  730. 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.
  731. 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.
  732. 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.
  733. 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.”
  734. 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.
  735. 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).
  736. 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.
  737. 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.
  738. 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).
  739. Luke 5:24 tn Grk “to your house.”
  740. Luke 5:25 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  741. 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.
  742. 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.
  743. 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.
  744. Luke 5:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  745. Luke 5:26 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
  746. 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.
  747. 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.
  748. 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).
  749. 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.
  750. Luke 5:26 sn See the note on today in 2:11.
  751. Luke 5:27 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
  752. Luke 5:27 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
  753. Luke 5:27 sn See the note on tax collectors in 3:12.
  754. 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.
  755. 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.
  756. Luke 5:27 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
  757. Luke 5:28 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
  758. 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.
  759. Luke 5:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  760. 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.
  761. Luke 5:29 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  762. 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.
  763. Luke 5:30 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
  764. Luke 5:30 sn See the note on Pharisees in 5:17.
  765. Luke 5:30 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
  766. 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.
  767. 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.
  768. Luke 5:31 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  769. 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.
  770. Luke 5:32 sn I have not come is another commission statement by Jesus; see 4:43-44.
  771. 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.
  772. Luke 5:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  773. Luke 5:33 tc Most mss (א*,2 A C D Θ Ψ ƒ1,13 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.
  774. 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.
  775. Luke 5:33 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
  776. Luke 5:33 sn See the note on Pharisees in 5:17.
  777. 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).
  778. 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.
  779. 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).
  780. 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).
  781. 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?”).
  782. 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.
  783. Luke 5:35 tn Grk “then in those days.”
  784. 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.
  785. Luke 5:36 tn Grk “puts,” but since the means of attachment would normally be sewing, the translation “sews” has been used.
  786. Luke 5:36 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
  787. 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.
  788. 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.
  789. 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 (P4,75vid 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.
  790. 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.
  791. 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 (P4,75vid א2 B 579 700 892 1241). NA28 puts the word in brackets indicating doubts as to its authenticity.
  792. Luke 5:39 tc Most mss, especially the later ones (A C Θ Ψ ƒ1,13 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).
  793. Luke 6:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  794. 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.
  795. 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).
  796. 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).
  797. 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.
  798. Luke 6:2 sn See the note on Pharisees in 5:17.
  799. 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.
  800. 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.
  801. Luke 6:3 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  802. Luke 6:3 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
  803. Luke 6:4 tn Grk “and took.”
  804. 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).
  805. 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.
  806. 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.”
  807. 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.
  808. Luke 6:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  809. 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.
  810. 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.
  811. Luke 6:6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  812. Luke 6:6 sn See the note on synagogues in 4:15.
  813. 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.
  814. 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.
  815. Luke 6:7 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
  816. Luke 6:7 sn See the note on Pharisees in 5:17.
  817. 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.
  818. Luke 6:7 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  819. 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).
  820. Luke 6:8 tn Here the conjunction δέ (de) has been translated as contrastive.
  821. Luke 6:8 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
  822. 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.
  823. 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.
  824. Luke 6:8 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
  825. Luke 6:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  826. 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.
  827. Luke 6:10 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
  828. 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”).
  829. Luke 6:10 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
  830. 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.
  831. 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.
  832. 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.
  833. 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).
  834. 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.
  835. Luke 6:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  836. 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.
  837. Luke 6:12 sn This is the only time all night prayer is mentioned in the NT.
  838. Luke 6:12 tn This is an objective genitive, so prayer “to God.”
  839. Luke 6:13 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  840. 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).
  841. 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.
  842. Luke 6:14 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
  843. Luke 6:15 sn This is the “doubting Thomas” of John 20:24-29.
  844. 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).
  845. 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.
  846. Luke 6:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  847. 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.
  848. Luke 6:17 tn Grk “large crowd.”
  849. 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.
  850. Luke 6:17 tn Grk “and.”
  851. 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.
  852. 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.
  853. 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.
  854. Luke 6:18 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
  855. Luke 6:18 sn Unclean spirits refers to evil spirits. See Luke 4:33.
  856. Luke 6:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  857. 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).
  858. Luke 6:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  859. 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.
  860. 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.
  861. 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.
  862. 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.”
  863. 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).
  864. 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.
  865. Luke 6:21 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
  866. Luke 6:22 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  867. 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.
  868. 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).
  869. Luke 6:23 tn Or “forefathers”; Grk “fathers.”
  870. Luke 6:23 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
  871. 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.
  872. 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.
  873. Luke 6:24 tn Grk “your consolation.”
  874. Luke 6:25 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
  875. Luke 6:25 tc The wording “to you” (ὑμῖν, humin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 ƒ1,13 579 700 892 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.
  876. Luke 6:25 sn That is, laugh with happiness and joy.
  877. 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.
  878. Luke 6:26 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  879. Luke 6:26 tn Or “forefathers”; Grk “fathers.”
  880. 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.
  881. 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).
  882. Luke 6:29 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
  883. 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.
  884. Luke 6:29 tn Or “cloak.”
  885. Luke 6:29 tn See the note on the word “tunics” in 3:11.
  886. 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.
  887. 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).
  888. Luke 6:30 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
  889. 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.
  890. Luke 6:31 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  891. 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).
  892. 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.
  893. 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.
  894. 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.
  895. 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.
  896. 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.
  897. Luke 6:33 sn See the note on the word sinners in v. 32.
  898. 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.
  899. Luke 6:34 sn See the note on the word sinners in v. 32.
  900. Luke 6:34 tn Grk “to receive as much again.”
  901. Luke 6:35 tn Or “in return.”
  902. 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.
  903. 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.
  904. Luke 6:35 sn That is, “sons of God.”
  905. Luke 6:35 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
  906. 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.”
  907. Luke 6:37 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
  908. 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.
  909. 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.
  910. Luke 6:37 sn On forgive see Luke 11:4; 1 Pet 3:7.
  911. 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.
  912. Luke 6:38 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
  913. Luke 6:38 tn Grk “by the measure with which you measure it will be measured back to you.”
  914. 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?”).
  915. 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.
  916. Luke 6:40 tn Or “student.”
  917. 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.
  918. Luke 6:41 tn Here δέ (de) has not been translated.
  919. 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.”
  920. Luke 6:41 tn Or “do not notice.”
  921. 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).
  922. 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.
  923. Luke 6:43 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
  924. 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 ƒ1,13 579 892 1241 2542).
  925. Luke 6:44 sn The principle of the passage is that one produces what one is.
  926. 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.
  927. Luke 6:44 tn This is a different verb (τρυγῶσιν, trugōsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
  928. 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.
  929. 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).
  930. 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.
  931. Luke 6:45 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
  932. 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).
  933. Luke 6:45 tn Grk “for out of the abundance of the heart his mouth speaks.”
  934. Luke 6:46 tn Here δέ (de) has not been translated.
  935. 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.
  936. 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.
  937. Luke 6:47 tn Grk “and does them.”
  938. 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.
  939. 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.
  940. Luke 6:48 tn Here δέ (de) has not been translated.
  941. Luke 6:48 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
  942. Luke 6:48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
  943. Luke 6:48 tc Most mss, especially later ones (A C D Θ Ψ ƒ1,13 M latt), read “because he built [it] on the rock” rather than “because it had been well built” (P75vid 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.
  944. Luke 6:49 tn Grk “does not do [them].”
  945. 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.
  946. Luke 6:49 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
  947. 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.
  948. Luke 7:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  949. Luke 7:1 tn Grk “After he had completed all his sayings in the hearing of the people.”
  950. 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.
  951. 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).
  952. Luke 7:2 tn The word “there” is not in the Greek text, but is implied.
  953. 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.
  954. 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.
  955. Luke 7:3 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
  956. Luke 7:3 tn The participle ἀκούσας (akousas) has been taken temporally.
  957. 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.
  958. 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.
  959. Luke 7:4 tn Here δέ (de) has not been translated.
  960. 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”).
  961. Luke 7:4 tn Or “implored.”
  962. Luke 7:4 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
  963. 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.
  964. 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]).
  965. 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.
  966. Luke 7:5 sn See the note on synagogues in 4:15.
  967. Luke 7:6 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
  968. Luke 7:6 tn The participle ἀπέχοντος (apechontos) has been taken temporally.
  969. Luke 7:6 sn See the note on the word centurion in 7:2.
  970. Luke 7:6 tn Or “do not be bothered.”
  971. 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.
  972. Luke 7:7 tn Or “roof; therefore.”
  973. 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.
  974. Luke 7:7 tc The aorist imperative ἰαθήτω (iathētō, “must be healed”) is found in P75vid B L 1241 sa. Most mss (א A C D W Θ Ψ ƒ1,13 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.
  975. Luke 7:8 tn Grk “having soldiers under me.”
  976. 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.
  977. 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.
  978. 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.
  979. 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.
  980. Luke 7:10 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
  981. 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).
  982. 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.
  983. 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.”
  984. Luke 7:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  985. 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.
  986. 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).
  987. Luke 7:12 tn That is, carried out for burial. This was a funeral procession.
  988. 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.
  989. 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.
  990. Luke 7:12 tn Or “city.”
  991. 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.
  992. 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).
  993. Luke 7:13 tn The verb κλαίω (klaiō) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
  994. Luke 7:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  995. 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.
  996. 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).
  997. 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.
  998. Luke 7:14 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  999. Luke 7:15 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
  1000. Luke 7:15 tn Or “the deceased.”
  1001. Luke 7:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1002. Luke 7:15 tn In the context, the verb δίδωμι (didōmi) has been translated “gave back” rather than simply “gave.”
  1003. 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.
  1004. Luke 7:16 tn This imperfect verb has been translated as an ingressive imperfect.
  1005. 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.
  1006. Luke 7:16 tn Grk “arisen.”
  1007. 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.
  1008. Luke 7:17 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1009. Luke 7:17 sn See Luke 4:14 for a similar report.
  1010. Luke 7:17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  1011. Luke 7:17 tn Grk “went out.”
  1012. Luke 7:17 tn Grk “through the whole of.”
  1013. 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.
  1014. 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.
  1015. 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.
  1016. 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.
  1017. 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.
  1018. 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.
  1019. Luke 7:20 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1020. Luke 7:20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  1021. 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.
  1022. Luke 7:20 tn This question is repeated word for word from v. 19.
  1023. Luke 7:21 tn Grk “In that hour.”
  1024. Luke 7:21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1025. 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.
  1026. Luke 7:21 tn Or “and bestowed (sight) on.”
  1027. Luke 7:22 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
  1028. 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.”
  1029. Luke 7:22 sn The same verb has been translated “inform” in 7:18.
  1030. 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.
  1031. Luke 7:22 sn See the note on lepers in Luke 4:27.
  1032. 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.
  1033. Luke 7:23 tn Grk “whoever.”
  1034. Luke 7:24 tn Here δέ (de) has not been translated.
  1035. Luke 7:24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1036. Luke 7:24 tn Or “desert.”
  1037. 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.
  1038. 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.
  1039. 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.
  1040. Luke 7:25 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
  1041. 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.”
  1042. 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.).
  1043. Luke 7:27 tn Grk “before your face” (an idiom).
  1044. 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).
  1045. 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.
  1046. 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).
  1047. 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.)
  1048. 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.
  1049. Luke 7:29 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
  1050. Luke 7:29 sn See the note on tax collectors in 3:12.
  1051. 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.
  1052. Luke 7:29 tn The participle βαπτισθέντες (baptisthentes) has been translated as a causal adverbial participle.
  1053. Luke 7:30 sn See the note on Pharisees in 5:17.
  1054. 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).
  1055. Luke 7:30 tn Or “plan.”
  1056. 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.
  1057. Luke 7:30 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
  1058. 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.
  1059. 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.
  1060. 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.
  1061. Luke 7:32 tn Grk “They are like children sitting…and calling out…who say.”
  1062. 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.
  1063. 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.
  1064. 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.
  1065. Luke 7:33 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
  1066. 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.
  1067. Luke 7:34 tn Grk “Behold a man.”
  1068. 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.
  1069. 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.
  1070. 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.”
  1071. Luke 7:36 sn See the note on Pharisees in 5:17.
  1072. Luke 7:36 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  1073. 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.
  1074. 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.
  1075. 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).
  1076. Luke 7:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1077. Luke 7:37 tn Grk “was reclining at table.”
  1078. 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.
  1079. 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.
  1080. 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.
  1081. Luke 7:38 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
  1082. 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.
  1083. Luke 7:38 tn Grk “with the hair of her head.”
  1084. 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.
  1085. Luke 7:38 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
  1086. 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.
  1087. 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.
  1088. 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)…”
  1089. 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.
  1090. 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.
  1091. 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.
  1092. Luke 7:40 tn Grk “he said.”
  1093. Luke 7:41 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
  1094. Luke 7:41 tn The word “him” is not in the Greek text, but is implied.
  1095. 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.
  1096. 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).
  1097. Luke 7:43 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
  1098. Luke 7:43 tn Grk “the one to whom he forgave more” (see v. 42).
  1099. Luke 7:43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  1100. Luke 7:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1101. 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.
  1102. 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.
  1103. 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.
  1104. 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.
  1105. Luke 7:48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1106. Luke 7:48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1107. 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.
  1108. Luke 7:49 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
  1109. Luke 7:49 tn Grk “were reclining at table.”
  1110. Luke 7:50 tn Here δέ (de) has not been translated.
  1111. Luke 7:50 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
  1112. 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.
  1113. 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.
  1114. 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.
  1115. Luke 8:1 tn Or “cities.”
  1116. 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.
  1117. 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.
  1118. Luke 8:1 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1119. Luke 8:2 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
  1120. 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).
  1121. 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.
  1122. Luke 8:3 sn Cuza is also spelled “Chuza” in many English translations.
  1123. Luke 8:3 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
  1124. 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.
  1125. 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.
  1126. Luke 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
  1127. Luke 8:4 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
  1128. Luke 8:4 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
  1129. 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.
  1130. 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.
  1131. 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).
  1132. Luke 8:6 sn The rock in Palestine would be a limestone base lying right under the soil.
  1133. Luke 8:7 sn Palestinian weeds like these thorns could grow up to 6 feet in height and have a major root system.
  1134. Luke 8:7 sn That is, crowded out the good plants.
  1135. Luke 8:8 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
  1136. Luke 8:8 tn Grk “when it grew, after it grew.”
  1137. 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.
  1138. Luke 8:8 tn Grk “said these things.”
  1139. 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).
  1140. Luke 8:9 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1141. Luke 8:9 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
  1142. Luke 8:10 tn Here δέ (de) has not been translated.
  1143. 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).
  1144. 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.
  1145. 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).
  1146. 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.
  1147. 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.
  1148. Luke 8:11 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
  1149. 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.
  1150. 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.
  1151. 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.
  1152. Luke 8:13 tn Here δέ (de) has not been translated.
  1153. 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.
  1154. Luke 8:13 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  1155. 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.
  1156. 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.
  1157. Luke 8:14 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
  1158. Luke 8:14 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  1159. Luke 8:14 sn That is, their concern for spiritual things is crowded out by material things.
  1160. 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.
  1161. 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.
  1162. Luke 8:15 tn The aorist participle ἀκούσαντες (akousantes) has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
  1163. Luke 8:15 sn There is a tenacity that is a part of spiritual fruitfulness.
  1164. 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.
  1165. 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.
  1166. Luke 8:16 tn The participle ἅψας (hapsas) has been translated as a finite verb due to requirements of contemporary English style.
  1167. 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.
  1168. Luke 8:16 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
  1169. 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.
  1170. Luke 8:17 tn Or “disclosed.”
  1171. Luke 8:18 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
  1172. Luke 8:18 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  1173. 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.
  1174. Luke 8:19 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
  1175. 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.
  1176. Luke 8:19 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  1177. Luke 8:20 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
  1178. Luke 8:21 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
  1179. 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.
  1180. Luke 8:21 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
  1181. 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.
  1182. Luke 8:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1183. 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.
  1184. 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.
  1185. Luke 8:23 tn Or “a squall.”
  1186. 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.
  1187. 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.
  1188. Luke 8:24 tn Here δέ (de) has not been translated.
  1189. Luke 8:24 tn The participle προσελθόντες (proselthontes) has been translated as a finite verb due to requirements of contemporary English style.
  1190. Luke 8:24 tn The double vocative shows great emotion.
  1191. Luke 8:24 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
  1192. Luke 8:24 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  1193. 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.
  1194. Luke 8:25 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1195. 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.
  1196. 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.
  1197. 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.
  1198. Luke 8:26 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
  1199. 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.
  1200. Luke 8:26 sn That is, across the Sea of Galilee from Galilee.
  1201. Luke 8:27 tn Here δέ (de) has not been translated.
  1202. Luke 8:27 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1203. Luke 8:27 tn Grk “stepped out on land.”
  1204. Luke 8:27 tn Or “city.”
  1205. Luke 8:27 tn Grk “who had demons.”
  1206. Luke 8:27 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
  1207. Luke 8:27 tn Or “in.”
  1208. Luke 8:28 tn Grk “And seeing.” The participle ἰδών (idōn) has been taken temporally. Here δέ (de) has not been translated.
  1209. 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.
  1210. 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….”
  1211. Luke 8:28 sn On the title Most High see Luke 1:35.
  1212. 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.
  1213. Luke 8:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1214. 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.
  1215. Luke 8:29 tn Grk “unclean.”
  1216. 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.
  1217. Luke 8:29 tn Or “fetters”; these were chains for the feet.
  1218. Luke 8:29 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  1219. Luke 8:29 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
  1220. Luke 8:29 sn This is a parenthetical, explanatory comment by the author.
  1221. 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.
  1222. Luke 8:30 tn Here δέ (de) has not been translated.
  1223. 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.
  1224. Luke 8:31 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
  1225. Luke 8:31 tn Or “command.”
  1226. 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).
  1227. Luke 8:32 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
  1228. Luke 8:32 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
  1229. Luke 8:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  1230. 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.
  1231. Luke 8:33 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
  1232. Luke 8:33 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
  1233. Luke 8:34 tn Here δέ (de) has not been translated.
  1234. 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.
  1235. Luke 8:34 tn Or “city.”
  1236. Luke 8:35 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
  1237. 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.
  1238. Luke 8:36 tn Here δέ (de) has not been translated.
  1239. 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.
  1240. Luke 8:37 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1241. Luke 8:37 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
  1242. 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.”
  1243. Luke 8:37 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  1244. Luke 8:37 tn Or “to depart from them.”
  1245. 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.
  1246. 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.
  1247. Luke 8:37 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
  1248. Luke 8:38 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
  1249. Luke 8:38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1250. Luke 8:39 tn Grk “your house.”
  1251. Luke 8:39 tn Or “describe.”
  1252. 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.
  1253. Luke 8:39 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
  1254. Luke 8:39 tn Or “city.”
  1255. 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.
  1256. 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).
  1257. 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).
  1258. 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.
  1259. Luke 8:41 sn See the note on synagogues in 4:15.
  1260. 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.
  1261. Luke 8:41 tn This verb is an imperfect tense, commonly used by Luke for vividness.
  1262. Luke 8:42 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
  1263. 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).
  1264. Luke 8:43 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  1265. 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).
  1266. Luke 8:43 tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] ƒ1,13 33 [1424] M [lat syc,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 sys 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.
  1267. Luke 8:44 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  1268. Luke 8:44 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  1269. 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.
  1270. Luke 8:44 tn Grk “garment,” but here ἱμάτιον (himation) denotes the outer garment in particular.
  1271. 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.
  1272. Luke 8:45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1273. Luke 8:45 tn Grk “said.”
  1274. Luke 8:45 tc Most mss, especially the later ones (א A C*,3 D L W Θ Ξ Ψ ƒ1,13 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.
  1275. 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!”
  1276. 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.
  1277. Luke 8:47 tn Here δέ (de) has not been translated.
  1278. Luke 8:47 tn Or “could not remain unnoticed” (see L&N 28.83).
  1279. 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.
  1280. Luke 8:47 tn Grk “told for what reason.”
  1281. Luke 8:48 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1282. 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.
  1283. 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).
  1284. Luke 8:50 tn Grk “answered.”
  1285. 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.
  1286. Luke 8:51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1287. 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.
  1288. Luke 8:52 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
  1289. Luke 8:52 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
  1290. Luke 8:53 tn This imperfect verb has been translated as an ingressive imperfect.
  1291. Luke 8:53 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
  1292. Luke 8:53 tn Or “had died.”
  1293. Luke 8:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1294. Luke 8:54 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
  1295. Luke 8:55 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1296. Luke 8:55 sn In other words, she came back to life; see Acts 20:10.
  1297. 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.
  1298. Luke 8:56 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1299. Luke 8:56 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
  1300. Luke 9:1 tn Here δέ (de) has not been translated.
  1301. Luke 9:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1302. 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.
  1303. 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.
  1304. Luke 9:1 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
  1305. 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.
  1306. Luke 9:2 tn Or “to preach.”
  1307. 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.
  1308. 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.
  1309. Luke 9:3 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1310. Luke 9:3 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
  1311. 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.
  1312. Luke 9:3 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
  1313. Luke 9:3 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
  1314. Luke 9:4 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1315. 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.
  1316. 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.
  1317. Luke 9:5 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1318. Luke 9:5 tn Grk “all those who do not receive you.”
  1319. Luke 9:5 tn Or “city.”
  1320. 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.
  1321. Luke 9:6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1322. 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.
  1323. 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.
  1324. Luke 9:7 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
  1325. Luke 9:7 sn See the note on tetrarch in 3:1.
  1326. Luke 9:7 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
  1327. Luke 9:7 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
  1328. 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.
  1329. 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.
  1330. 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.
  1331. 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.
  1332. Luke 9:10 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1333. Luke 9:10 tn The participle ὑποστρέψαντες (hupostrepsantes) has been taken temporally.
  1334. Luke 9:10 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  1335. Luke 9:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1336. 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 Ξmg [ƒ1,13] [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.”
  1337. 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.
  1338. Luke 9:11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  1339. 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.
  1340. 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).
  1341. Luke 9:12 tn Grk “the day began to decline,” looking to the approach of sunset.
  1342. 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.
  1343. Luke 9:12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  1344. 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.
  1345. Luke 9:12 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (hōde) has not been translated.
  1346. Luke 9:13 tn Here the pronoun ὑμεῖς (humeis) is used, making “you” in the translation emphatic.
  1347. Luke 9:13 tn Here δέ (de) has not been translated.
  1348. Luke 9:13 tn Grk “said.”
  1349. Luke 9:13 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
  1350. Luke 9:13 tn The participle πορευθέντες (poreuthentes) has been taken as indicating attendant circumstance.
  1351. 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.
  1352. 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).
  1353. Luke 9:14 sn This is a parenthetical note by the author.
  1354. Luke 9:14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1355. 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).
  1356. 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.
  1357. Luke 9:15 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
  1358. Luke 9:16 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1359. 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.”
  1360. Luke 9:17 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
  1361. 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.
  1362. Luke 9:18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1363. 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.
  1364. Luke 9:18 tn Grk “the disciples were with him, and he asked them, saying.”
  1365. 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.
  1366. Luke 9:19 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1367. Luke 9:19 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
  1368. 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.
  1369. 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.
  1370. Luke 9:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1371. Luke 9:20 tn Here δέ (de) has not been translated.
  1372. Luke 9:20 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
  1373. 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.
  1374. 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.
  1375. 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.
  1376. 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.
  1377. 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.
  1378. Luke 9:22 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
  1379. 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.
  1380. Luke 9:23 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1381. 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.
  1382. Luke 9:23 tn Grk “to come after me.”
  1383. 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.
  1384. 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.
  1385. 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.
  1386. 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.
  1387. 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).
  1388. Luke 9:25 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
  1389. 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.
  1390. 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…”
  1391. 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.
  1392. Luke 9:27 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legō de humin alēthōs).
  1393. Luke 9:27 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
  1394. 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).
  1395. 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.
  1396. 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.
  1397. 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.
  1398. Luke 9:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  1399. Luke 9:29 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  1400. Luke 9:29 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
  1401. 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).
  1402. 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).
  1403. 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).
  1404. 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).
  1405. 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.
  1406. 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.
  1407. Luke 9:31 tn Or “accomplish,” “bring to completion.”
  1408. Luke 9:32 tn Grk “weighed down with sleep” (an idiom).
  1409. Luke 9:32 tn Or “after they became fully awake,” “but they became fully awake and saw.”
  1410. 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.
  1411. Luke 9:33 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
  1412. Luke 9:33 tn Grk “to leave from him.”
  1413. 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.
  1414. Luke 9:34 tn Here δέ (de) has not been translated.
  1415. Luke 9:34 sn This cloud is the cloud of God’s presence and the voice is his as well.
  1416. Luke 9:34 tn Or “appeared.”
  1417. Luke 9:34 tn Or “surrounded.”
  1418. Luke 9:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  1419. 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 P45,75 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.
  1420. 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.
  1421. Luke 9:36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  1422. Luke 9:36 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
  1423. 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.
  1424. Luke 9:36 tn Grk “in those days.”
  1425. 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.
  1426. 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).
  1427. Luke 9:38 tn Grk “cried out, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  1428. Luke 9:38 tn This verb means “to have regard for”; see Luke 1:48.
  1429. 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).
  1430. Luke 9:39 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
  1431. Luke 9:39 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
  1432. 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.
  1433. 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.
  1434. Luke 9:40 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
  1435. Luke 9:40 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  1436. Luke 9:40 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
  1437. 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.
  1438. 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.”
  1439. 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.
  1440. Luke 9:41 tn Grk “how long.”
  1441. Luke 9:41 tn Or “and put up with.” See Num 11:12; Isa 46:4.
  1442. Luke 9:41 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
  1443. Luke 9:42 tn Here δέ (de) has not been translated.
  1444. Luke 9:42 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
  1445. Luke 9:42 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
  1446. 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.”
  1447. Luke 9:42 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
  1448. Luke 9:42 sn This is a reference to an evil spirit. See Luke 4:33.
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