1 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
3 tn Grk “There is no one from your relatives who is called by this name.”
4 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
5 tn Grk “Truly (ἀμήν, amhn), I say to you.”
6 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.
7 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
8 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.
10 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
11 tc ‡ Although most
12 tc Most
13 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
14 tn Grk “a flow of blood.”
15 tc ‡ Most
16 tn Or “concealed.”
17 sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.
19 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
20 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
21 tn Or “dinner.”
22 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
23 tn Or “would gladly have eaten”; Grk “was longing to be filled with.”
24 tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).
25 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
25 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
26 sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.
28 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
29 tn Grk “find no cause.”
31 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
32 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
34 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.