Reading Plan 

Bible Reading October 27

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Luke 4:1--6:49

Context
The Temptation of Jesus

4:1 Then 1  Jesus, full of the Holy Spirit, returned from the Jordan River 2  and was led by the Spirit 3  in 4  the wilderness, 5  4:2 where for forty days he endured temptations 6  from the devil. He 7  ate nothing 8  during those days, and when they were completed, 9  he was famished. 4:3 The devil said to him, “If 10  you are the Son of God, command this stone to become bread.” 11  4:4 Jesus answered him, “It is written, ‘Man 12  does not live by bread alone.’” 13 

4:5 Then 14  the devil 15  led him up 16  to a high place 17  and showed him in a flash all the kingdoms of the world. 4:6 And he 18  said to him, “To you 19  I will grant this whole realm 20  – and the glory that goes along with it, 21  for it has been relinquished 22  to me, and I can give it to anyone I wish. 4:7 So then, if 23  you will worship 24  me, all this will be 25  yours.” 4:8 Jesus 26  answered him, 27  “It is written, ‘You are to worship 28  the Lord 29  your God and serve only him.’” 30 

4:9 Then 31  the devil 32  brought him to Jerusalem, 33  had him stand 34  on the highest point of the temple, 35  and said to him, “If 36  you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 37  4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 38  4:12 Jesus 39  answered him, 40  “It is said, ‘You are not to put the Lord your God to the test.’” 41  4:13 So 42  when the devil 43  had completed every temptation, he departed from him until a more opportune time. 44 

The Beginning of Jesus’ Ministry in Galilee

4:14 Then 45  Jesus, in the power of the Spirit, 46  returned to Galilee, and news about him spread 47  throughout the surrounding countryside. 48  4:15 He 49  began to teach 50  in their synagogues 51  and was praised 52  by all.

Rejection at Nazareth

4:16 Now 53  Jesus 54  came to Nazareth, 55  where he had been brought up, and went into the synagogue 56  on the Sabbath day, as was his custom. 57  He 58  stood up to read, 59  4:17 and the scroll of the prophet Isaiah was given to him. He 60  unrolled 61  the scroll and found the place where it was written,

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

because he has anointed 62  me to proclaim good news 63  to the poor. 64 

He has sent me 65  to proclaim release 66  to the captives

and the regaining of sight 67  to the blind,

to set free 68  those who are oppressed, 69 

4:19 to proclaim the year 70  of the Lords favor. 71 

4:20 Then 72  he rolled up 73  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 74  him. 4:21 Then 75  he began to tell them, “Today 76  this scripture has been fulfilled even as you heard it being read.” 77  4:22 All 78  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 79  said, “Isn’t this 80  Joseph’s son?” 4:23 Jesus 81  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 82  and say, ‘What we have heard that you did in Capernaum, 83  do here in your hometown too.’” 4:24 And he added, 84  “I tell you the truth, 85  no prophet is acceptable 86  in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 87  when the sky 88  was shut up three and a half years, and 89  there was a great famine over all the land. 4:26 Yet 90  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 91  4:27 And there were many lepers in Israel in the time of the prophet Elisha, 92  yet 93  none of them was cleansed except Naaman the Syrian.” 94  4:28 When they heard this, all the people 95  in the synagogue were filled with rage. 4:29 They got up, forced 96  him out of the town, 97  and brought him to the brow of the hill on which their town was built, so that 98  they could throw him down the cliff. 99  4:30 But he passed through the crowd 100  and went on his way. 101 

Ministry in Capernaum

4:31 So 102  he went down to Capernaum, 103  a town 104  in Galilee, and on the Sabbath he began to teach the people. 105  4:32 They 106  were amazed 107  at his teaching, because he spoke 108  with authority. 109 

4:33 Now 110  in the synagogue 111  there was a man who had the spirit of an unclean 112  demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 113  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 114  of God.” 4:35 But 115  Jesus rebuked him: 116  “Silence! Come out of him!” 117  Then, after the demon threw the man 118  down in their midst, he came out of him without hurting him. 119  4:36 They 120  were all amazed and began to say 121  to one another, “What’s happening here? 122  For with authority and power 123  he commands the unclean spirits, and they come out!” 4:37 So 124  the news 125  about him spread into all areas of the region. 126 

4:38 After Jesus left 127  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 128  to help her. 129  4:39 So 130  he stood over her, commanded 131  the fever, and it left her. Immediately 132  she got up and began to serve 133  them.

4:40 As the sun was setting, all those who had any relatives 134  sick with various diseases brought them to Jesus. 135  He placed 136  his hands on every one of them and healed them. 4:41 Demons also came out 137  of many, crying out, 138  “You are the Son of God!” 139  But he rebuked 140  them, and would not allow them to speak, 141  because they knew that he was the Christ. 142 

4:42 The next morning 143  Jesus 144  departed and went to a deserted place. Yet 145  the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 146  said to them, “I must 147  proclaim the good news of the kingdom 148  of God to the other towns 149  too, for that is what I was sent 150  to do.” 151  4:44 So 152  he continued to preach in the synagogues of Judea. 153 

The Call of the Disciples

5:1 Now 154  Jesus was standing by the Lake of Gennesaret, 155  and the crowd was pressing around him 156  to hear the word of God. 5:2 He 157  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 158  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 159  Jesus 160  sat down 161  and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 162  your nets for a catch.” 5:5 Simon 163  answered, 164  “Master, 165  we worked hard all night and caught nothing! But at your word 166  I will lower 167  the nets.” 5:6 When 168  they had done this, they caught so many fish that their nets started to tear. 169  5:7 So 170  they motioned 171  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. 172  5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 173  for I am a sinful man!” 174  5:9 For 175  Peter 176  and all who were with him were astonished 177  at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 178  Then 179  Jesus said to Simon, “Do not be afraid; from now on 180  you will be catching people.” 181  5:11 So 182  when they had brought their boats to shore, they left everything and followed 183  him.

Healing a Leper

5:12 While 184  Jesus 185  was in one of the towns, 186  a man came 187  to him who was covered with 188  leprosy. 189  When 190  he saw Jesus, he bowed down with his face to the ground 191  and begged him, 192  “Lord, if 193  you are willing, you can make me clean.” 5:13 So 194  he stretched out his hand and touched 195  him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 196  he ordered the man 197  to tell no one, 198  but commanded him, 199  “Go 200  and show yourself to a priest, and bring the offering 201  for your cleansing, as Moses commanded, 202  as a testimony to them.” 203  5:15 But the news about him spread even more, 204  and large crowds were gathering together to hear him 205  and to be healed of their illnesses. 5:16 Yet Jesus himself 206  frequently withdrew 207  to the wilderness 208  and prayed.

Healing and Forgiving a Paralytic

5:17 Now on 209  one of those days, while he was teaching, there were Pharisees 210  and teachers of the law 211  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 212  and the power of the Lord was with him 213  to heal. 5:18 Just then 214  some men showed up, carrying a paralyzed man 215  on a stretcher. 216  They 217  were trying to bring him in and place him before Jesus. 218  5:19 But 219  since they found 220  no way to carry him in because of the crowd, they went up on the roof 221  and let him down on the stretcher 222  through the roof tiles 223  right 224  in front of Jesus. 225  5:20 When 226  Jesus 227  saw their 228  faith he said, “Friend, 229  your sins are forgiven.” 230  5:21 Then 231  the experts in the law 232  and the Pharisees began to think 233  to themselves, 234  “Who is this man 235  who is uttering blasphemies? 236  Who can forgive sins but God alone?” 5:22 When Jesus perceived 237  their hostile thoughts, 238  he said to them, 239  “Why are you raising objections 240  within yourselves? 5:23 Which is easier, 241  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 242  that the Son of Man 243  has authority on earth to forgive sins” – he said to the paralyzed man 244  – “I tell you, stand up, take your stretcher 245  and go home.” 246  5:25 Immediately 247  he stood up before them, picked 248  up the stretcher 249  he had been lying on, and went home, glorifying 250  God. 5:26 Then 251  astonishment 252  seized them all, and they glorified 253  God. They were filled with awe, 254  saying, “We have seen incredible 255  things 256  today.” 257 

The Call of Levi; Eating with Sinners

5:27 After 258  this, Jesus 259  went out and saw a tax collector 260  named Levi 261  sitting at the tax booth. 262  “Follow me,” 263  he said to him. 5:28 And he got up and followed him, leaving everything 264  behind. 265 

5:29 Then 266  Levi gave a great banquet 267  in his house for Jesus, 268  and there was a large crowd of tax collectors and others sitting 269  at the table with them. 5:30 But 270  the Pharisees 271  and their experts in the law 272  complained 273  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 274  5:31 Jesus 275  answered them, “Those who are well don’t need a physician, but those who are sick do. 276  5:32 I have not come 277  to call the righteous, but sinners to repentance.” 278 

The Superiority of the New

5:33 Then 279  they said to him, “John’s 280  disciples frequently fast 281  and pray, 282  and so do the disciples of the Pharisees, 283  but yours continue to eat and drink.” 284  5:34 So 285  Jesus said to them, “You cannot make the wedding guests 286  fast while the bridegroom 287  is with them, can you? 288  5:35 But those days are coming, and when the bridegroom is taken from them, 289  at that time 290  they will fast.” 5:36 He also told them a parable: 291  “No one tears a patch from a new garment and sews 292  it on an old garment. If he does, he will have torn 293  the new, and the piece from the new will not match the old. 294  5:37 And no one pours new wine into old wineskins. 295  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 296  5:39 297  No 298  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 299 

Lord of the Sabbath

6:1 Jesus 300  was going through the grain fields on 301  a Sabbath, 302  and his disciples picked some heads of wheat, 303  rubbed them in their hands, and ate them. 304  6:2 But some of the Pharisees 305  said, “Why are you 306  doing what is against the law 307  on the Sabbath?” 6:3 Jesus 308  answered them, 309  “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 310  and ate the sacred bread, 311  which is not lawful 312  for any to eat but the priests alone, and 313  gave it to his companions?” 314  6:5 Then 315  he said to them, “The Son of Man is lord 316  of the Sabbath.”

Healing a Withered Hand

6:6 On 317  another Sabbath, Jesus 318  entered the synagogue 319  and was teaching. Now 320  a man was there whose right hand was withered. 321  6:7 The experts in the law 322  and the Pharisees 323  watched 324  Jesus 325  closely to see if 326  he would heal on the Sabbath, 327  so that they could find a reason to accuse him. 6:8 But 328  he knew 329  their thoughts, 330  and said to the man who had the withered hand, “Get up and stand here.” 331  So 332  he rose and stood there. 6:9 Then 333  Jesus said to them, “I ask you, 334  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 335  looking around 336  at them all, he said to the man, 337  “Stretch out your hand.” The man 338  did so, and his hand was restored. 339  6:11 But they were filled with mindless rage 340  and began debating with one another what they would do 341  to Jesus.

Choosing the Twelve Apostles

6:12 Now 342  it was during this time that Jesus 343  went out to the mountain 344  to pray, and he spent all night 345  in prayer to God. 346  6:13 When 347  morning came, he called his disciples and chose twelve of them, whom he also named apostles: 348  6:14 Simon 349  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 350  6:15 Matthew, Thomas, 351  James the son of Alphaeus, Simon who was called the Zealot, 352  6:16 Judas the son of James, and Judas Iscariot, 353  who became a traitor.

The Sermon on the Plain

6:17 Then 354  he came down with them and stood on a level place. 355  And a large number 356  of his disciples had gathered 357  along with 358  a vast multitude from all over Judea, from 359  Jerusalem, 360  and from the seacoast of Tyre 361  and Sidon. 362  They came to hear him and to be healed 363  of their diseases, 6:18 and those who suffered from 364  unclean 365  spirits were cured. 6:19 The 366  whole crowd was trying to touch him, because power 367  was coming out from him and healing them all.

6:20 Then 368  he looked up 369  at his disciples and said:

“Blessed 370  are you who are poor, 371  for the kingdom of God belongs 372  to you.

6:21 “Blessed are you who hunger 373  now, for you will be satisfied. 374 

“Blessed are you who weep now, for you will laugh. 375 

6:22 “Blessed are you when people 376  hate you, and when they exclude you and insult you and reject you as evil 377  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 378  your reward is great in heaven. For their ancestors 379  did the same things to the prophets. 380 

6:24 “But woe 381  to you who are rich, for you have received 382  your comfort 383  already.

6:25 “Woe to you who are well satisfied with food 384  now, for you will be hungry.

“Woe to you 385  who laugh 386  now, for you will mourn and weep.

6:26 “Woe to you 387  when all people 388  speak well of you, for their ancestors 389  did the same things to the false prophets.

6:27 “But I say to you who are listening: Love your enemies, 390  do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 391  you. 6:29 To the person who strikes you on the cheek, 392  offer the other as well, 393  and from the person who takes away your coat, 394  do not withhold your tunic 395  either. 396  6:30 Give to everyone who asks you, 397  and do not ask for your possessions 398  back 399  from the person who takes them away. 6:31 Treat others 400  in the same way that you would want them to treat you. 401 

6:32 “If 402  you love those who love you, what credit is that to you? For even sinners 403  love those who love them. 404  6:33 And 405  if you do good to those who do good to you, what credit is that to you? Even 406  sinners 407  do the same. 6:34 And if you lend to those from whom you hope to be repaid, 408  what credit is that to you? Even sinners 409  lend to sinners, so that they may be repaid in full. 410  6:35 But love your enemies, and do good, and lend, expecting nothing back. 411  Then 412  your reward will be great, and you will be sons 413  of the Most High, 414  because he is kind to ungrateful and evil people. 415  6:36 Be merciful, 416  just as your Father is merciful.

Do Not Judge Others

6:37 “Do 417  not judge, 418  and you will not be judged; 419  do not condemn, and you will not be condemned; forgive, 420  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 421  will be poured 422  into your lap. For the measure you use will be the measure you receive.” 423 

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 424  Won’t they both fall 425  into a pit? 6:40 A disciple 426  is not greater than 427  his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 428  do you see the speck 429  in your brother’s eye, but fail to see 430  the beam of wood 431  in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

6:43 “For 432  no good tree bears bad 433  fruit, nor again 434  does a bad tree bear good fruit, 6:44 for each tree is known 435  by its own fruit. For figs are not gathered 436  from thorns, nor are grapes picked 437  from brambles. 438  6:45 The good person out of the good treasury of his 439  heart 440  produces good, and the evil person out of his evil treasury 441  produces evil, for his mouth speaks 442  from what fills 443  his heart.

6:46 “Why 444  do you call me ‘Lord, Lord,’ 445  and don’t do what I tell you? 446 

6:47 “Everyone who comes to me and listens to my words and puts them into practice 447  – I will show you what he is like: 6:48 He is like a man 448  building a house, who dug down deep, 449  and laid the foundation on bedrock. When 450  a flood came, the river 451  burst against that house but 452  could not shake it, because it had been well built. 453  6:49 But the person who hears and does not put my words into practice 454  is like a man who built a house on the ground without a foundation. When 455  the river burst against that house, 456  it collapsed immediately, and was utterly destroyed!” 457 

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[4:1]  1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  2 tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  3 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  4 tc Most mss (A Θ Ξ Ψ 0102 Ë1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  5 tn Or “desert.”

[4:2]  6 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  7 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  8 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  9 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:3]  10 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  11 tn Grk “say to this stone that it should become bread.”

[4:4]  12 tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  13 tc Most mss (A [D] Θ Ψ [0102] Ë1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajllejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:5]  14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  15 tn Grk “he.”

[4:5]  16 tc Most mss (א1 A [D W] Θ Ψ 0102 Ë1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  17 tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  18 tn Grk “And the devil.”

[4:6]  19 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  20 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  21 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  22 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:7]  23 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  24 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:7]  25 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[4:8]  26 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  27 tc Most mss, especially the later ones (A Θ Ψ 0102 Ë13 Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  28 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  29 tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  30 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[4:9]  31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  32 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  34 tn Grk “and stood him.”

[4:9]  35 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  36 tn This is another first class condition, as in v. 3.

[4:10]  37 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:11]  38 sn A quotation from Ps 91:12.

[4:12]  39 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  40 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  41 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[4:13]  42 tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  43 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  44 tn Grk “until a favorable time.”

[4:14]  45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  46 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  47 tn Grk “went out.”

[4:14]  48 tn Grk “all the surrounding region.”

[4:15]  49 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  50 tn The imperfect verb has been translated ingressively.

[4:15]  51 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  52 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:16]  53 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  55 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  56 sn See the note on synagogues in 4:15.

[4:16]  57 tn Grk “according to his custom.”

[4:16]  58 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  59 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:17]  60 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  61 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:18]  62 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  63 tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  64 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  65 tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 Ë1 Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë13 33 579 700 892* pc lat sys co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  66 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  67 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  68 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  69 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:19]  70 sn The year of the Lords favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  71 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[4:20]  72 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  73 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  74 tn Or “gazing at,” “staring at.”

[4:21]  75 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  76 sn See the note on today in 2:11.

[4:21]  77 tn Grk “in your hearing.”

[4:22]  78 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  79 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  80 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:23]  81 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  82 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  83 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:24]  84 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  85 tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  86 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:25]  87 sn Elijahs days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  88 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  89 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:26]  90 tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  91 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:27]  92 sn On Elisha see 2 Kgs 5:1-14.

[4:27]  93 tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  94 sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[4:28]  95 tn The words “the people” are not in the Greek text but have been supplied.

[4:29]  96 tn Grk “cast.”

[4:29]  97 tn Or “city.”

[4:29]  98 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  99 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[4:30]  100 tn Grk “their midst.”

[4:30]  101 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[4:31]  102 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  103 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  104 tn Or “city.”

[4:31]  105 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[4:32]  106 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  107 sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  108 tn Grk “because his word was.”

[4:32]  109 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[4:33]  110 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  111 sn See the note on synagogues in 4:15.

[4:33]  112 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[4:34]  113 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  114 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:35]  115 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  116 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  117 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  118 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  119 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:36]  120 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  121 tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  122 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  123 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:37]  124 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  125 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  126 sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[4:38]  127 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  128 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  129 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:39]  130 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  131 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  132 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  133 tn The imperfect verb has been translated ingressively.

[4:40]  134 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  135 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  136 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  137 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  138 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  139 tc Most mss (A Q Θ Ψ 0102 Ë1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  140 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  141 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  142 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:42]  143 tn Grk “When it became day.”

[4:42]  144 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  145 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[4:43]  146 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  147 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  148 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  149 tn Or “cities.”

[4:43]  150 sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  151 tn Grk “because for this purpose I was sent.”

[4:44]  152 tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  153 tc Most mss (A D Θ Ψ Ë13 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì75 א B Q 579 892 pc sa, and [with minor variation] C L Ë1 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[5:1]  154 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:1]  155 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  156 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:2]  157 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  158 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  159 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  160 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  161 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:4]  162 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  163 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  164 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  165 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  166 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  167 tn Or “let down.”

[5:6]  168 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  169 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:7]  170 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  171 tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  172 tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:8]  173 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  174 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:9]  175 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  176 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  177 sn In the Greek text, this term is in an emphatic position.

[5:10]  178 tn Or “business associates.”

[5:10]  179 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  180 sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  181 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:11]  182 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  183 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[5:12]  184 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:12]  185 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  186 tn Or “cities.”

[5:12]  187 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  188 tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  189 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  190 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  191 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  192 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  193 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:13]  194 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  195 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:14]  196 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  197 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  198 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  199 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  200 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  201 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  202 sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  203 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:15]  204 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  205 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:16]  206 tn Here αὐτός (autos) has been translated reflexively.

[5:16]  207 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  208 tn Or “desert.”

[5:17]  209 tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:17]  210 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  211 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  212 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  213 tc Most mss (A C D [K] Θ Ψ Ë1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[5:18]  214 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  215 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  216 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  217 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  218 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  219 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  220 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  221 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  222 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  223 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  224 tn Grk “in the midst.”

[5:19]  225 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:20]  226 tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  227 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  228 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  229 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  230 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:21]  231 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  232 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  233 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  234 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  235 tn Grk “this one” (οὗτος, Joutos).

[5:21]  236 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:22]  237 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  238 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  239 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  240 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:23]  241 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:24]  242 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  243 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  244 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  245 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  246 tn Grk “to your house.”

[5:25]  247 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  248 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  249 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  250 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[5:26]  251 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  252 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  253 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  254 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  255 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  256 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  257 sn See the note on today in 2:11.

[5:27]  258 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  259 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  260 sn See the note on tax collectors in 3:12.

[5:27]  261 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  262 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  263 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:28]  264 sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  265 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[5:29]  266 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  267 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  268 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  269 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[5:30]  270 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  271 sn See the note on Pharisees in 5:17.

[5:30]  272 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  273 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  274 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:31]  275 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  276 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:32]  277 sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  278 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[5:33]  279 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  280 tc Most mss (א*,2 A C D Θ Ψ Ë1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì4 א1 B L W Ξ 33 892* 1241 sa.

[5:33]  281 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  282 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  283 sn See the note on Pharisees in 5:17.

[5:33]  284 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[5:34]  285 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  286 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  287 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  288 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[5:35]  289 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  290 tn Grk “then in those days.”

[5:36]  291 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  292 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  293 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  294 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[5:37]  295 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[5:38]  296 tc Most mss (A C [D] Θ Ψ Ë13 Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì4,75vid א B L W Ë1 33 579 700 1241 2542 co), however, lack the words.

[5:39]  297 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  298 tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì4,75vid א2 B 579 700 892 1241). NA27 puts the word in brackets indicating doubts as to its authenticity.

[5:39]  299 tc Most mss, especially the later ones (A C Θ Ψ Ë1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì4 א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[6:1]  300 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  301 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  302 tc Most later mss (A C D Θ Ψ [Ë13] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì4 א B L W Ë1 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  303 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  304 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:2]  305 sn See the note on Pharisees in 5:17.

[6:2]  306 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  307 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:3]  308 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  309 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:4]  310 tn Grk “and took.”

[6:4]  311 tn Grk “the bread of presentation.”

[6:4]  312 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  313 tc Most mss (א A D Θ Ë13 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë1 lat sa) lacks the word “also.”

[6:4]  314 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:5]  315 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  316 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:6]  317 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  318 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  319 sn See the note on synagogues in 4:15.

[6:6]  320 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  321 tn Grk “a man was there and his right hand was withered.”

[6:7]  322 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  323 sn See the note on Pharisees in 5:17.

[6:7]  324 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  325 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  326 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  327 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:8]  328 tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  329 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  330 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  331 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  332 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  333 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  334 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:10]  335 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  336 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  337 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  338 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  339 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:11]  340 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  341 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[6:12]  342 tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:12]  343 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  344 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  345 sn This is the only time all night prayer is mentioned in the NT.

[6:12]  346 tn This is an objective genitive, so prayer “to God.”

[6:13]  347 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  348 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:14]  349 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  350 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[6:15]  351 sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  352 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[6:16]  353 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[6:17]  354 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  355 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  356 tn Grk “large crowd.”

[6:17]  357 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  358 tn Grk “and.”

[6:17]  359 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:17]  360 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  361 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  362 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  363 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[6:18]  364 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  365 sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  366 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  367 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[6:20]  368 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  369 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  370 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  371 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  372 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:21]  373 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  374 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  375 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  376 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  377 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:23]  378 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  379 tn Or “forefathers”; Grk “fathers.”

[6:23]  380 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:24]  381 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  382 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  383 tn Grk “your consolation.”

[6:25]  384 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  385 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 1241 2542 al), though found in most (Ì75 A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  386 sn That is, laugh with happiness and joy.

[6:26]  387 tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  388 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  389 tn Or “forefathers”; Grk “fathers.”

[6:27]  390 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[6:28]  391 tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[6:29]  392 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  393 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  394 tn Or “cloak.”

[6:29]  395 tn See the note on the word “tunics” in 3:11.

[6:29]  396 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[6:30]  397 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  398 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  399 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:31]  400 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  401 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[6:32]  402 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  403 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  404 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  405 tc ‡ Three key mss (Ì75 א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA27 has the word in brackets, indicating doubts as to its authenticity.

[6:33]  406 tc Most mss (A D L Θ Ξ Ψ Ë13 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  407 sn See the note on the word sinners in v. 32.

[6:34]  408 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  409 sn See the note on the word sinners in v. 32.

[6:34]  410 tn Grk “to receive as much again.”

[6:35]  411 tn Or “in return.”

[6:35]  412 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  413 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  414 sn That is, “sons of God.”

[6:35]  415 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  416 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:37]  417 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  418 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  419 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  420 sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  421 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  422 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  423 tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:39]  424 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  425 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[6:40]  426 tn Or “student.”

[6:40]  427 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

[6:41]  428 tn Here δέ (de) has not been translated.

[6:41]  429 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  430 tn Or “do not notice.”

[6:41]  431 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[6:43]  432 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  433 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  434 tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì75 א B L W Ξ Ë1,13 579 892 1241 2542).

[6:44]  435 sn The principle of the passage is that one produces what one is.

[6:44]  436 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  437 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  438 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:45]  439 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  440 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  441 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  442 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  443 tn Grk “for out of the abundance of the heart his mouth speaks.”

[6:46]  444 tn Here δέ (de) has not been translated.

[6:46]  445 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  446 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[6:47]  447 tn Grk “and does them.”

[6:48]  448 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  449 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  450 tn Here δέ (de) has not been translated.

[6:48]  451 sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  452 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  453 tc Most mss, especially later ones (A C D Θ Ψ Ë1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[6:49]  454 tn Grk “does not do [them].”

[6:49]  455 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  456 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  457 tn Grk “and its crash was great.”



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