1:77 to give his people knowledge of salvation 5 through the forgiveness 6 of their sins.
17:5 The 11 apostles said to the Lord, “Increase our faith!” 12
1 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
2 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
3 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
4 tn Grk “what he might wish to call him.”
5 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
6 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
9 tn Here δέ (de) has not been translated.
10 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
11 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
13 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
17 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
18 sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.
21 tn Grk “did what was commanded.”
22 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.
25 sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.
29 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
30 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
33 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
34 tc Some
37 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
38 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
41 tn Grk “he.”
42 tn Grk “Truly (ἀμήν, amhn), I say to you.”
43 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
44 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
45 sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).
49 tn Grk “in the temple.”
50 tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian
51 tc The majority of Greek