Luke 1:1--3:38

Explanatory Preface

1:1 Now many have undertaken to compile an account of the things that have been fulfilled among us, 1:2 like the accounts passed on to us by those who were eyewitnesses and servants of the word from the beginning. 1:3 So it seemed good to me as well, 10  because I have followed 11  all things carefully from the beginning, to write an orderly account 12  for you, most excellent Theophilus, 1:4 so that you may know for certain 13  the things you were taught. 14 

Birth Announcement of John the Baptist

1:5 During the reign 15  of Herod 16  king of Judea, there lived a priest named Zechariah who belonged to 17  the priestly division of Abijah, 18  and he had a wife named Elizabeth, 19  who was a descendant of Aaron. 20  1:6 They 21  were both righteous in the sight of God, following 22  all the commandments and ordinances of the Lord blamelessly. 23  1:7 But they did not have a child, because Elizabeth was barren, 24  and they were both very old. 25 

1:8 Now 26  while Zechariah 27  was serving as priest before God when his division was on duty, 28  1:9 he was chosen by lot, according to the custom of the priesthood, 29  to enter 30  the holy place 31  of the Lord and burn incense. 1:10 Now 32  the whole crowd 33  of people were praying outside at the hour of the incense offering. 34  1:11 An 35  angel of the Lord, 36  standing on the right side of the altar of incense, appeared 37  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 38  was seized with fear. 39  1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 40  and your wife Elizabeth will bear you a son; you 41  will name him John. 42  1:14 Joy and gladness will come 43  to you, and many will rejoice at 44  his birth, 45  1:15 for he will be great in the sight of 46  the Lord. He 47  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 48  1:16 He 49  will turn 50  many of the people 51  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 52  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, 53  to make ready for the Lord a people prepared for him.”

1:18 Zechariah 54  said to the angel, “How can I be sure of this? 55  For I am an old man, and my wife is old as well.” 56  1:19 The 57  angel answered him, “I am Gabriel, who stands 58  in the presence of God, and I was sent to speak to you and to bring 59  you this good news. 1:20 And now, 60  because you did not believe my words, which will be fulfilled in their time, 61  you will be silent, unable to speak, 62  until the day these things take place.”

1:21 Now 63  the people were waiting for Zechariah, and they began to wonder 64  why he was delayed in the holy place. 65  1:22 When 66  he came out, he was not able to speak to them. They 67  realized that he had seen a vision 68  in the holy place, 69  because 70  he was making signs to them and remained unable to speak. 71  1:23 When his time of service was over, 72  he went to his home.

1:24 After some time 73  his wife Elizabeth became pregnant, 74  and for five months she kept herself in seclusion. 75  She said, 76  1:25 “This is what 77  the Lord has done for me at the time 78  when he has been gracious to me, 79  to take away my disgrace 80  among people.” 81 

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, 82  the angel Gabriel 83  was sent by 84  God to a town of Galilee called Nazareth, 85  1:27 to a virgin engaged 86  to a man whose name was Joseph, a descendant of David, 87  and the virgin’s name was Mary. 1:28 The 88  angel 89  came 90  to her and said, “Greetings, favored one, 91  the Lord is with you!” 92  1:29 But 93  she was greatly troubled 94  by his words and began to wonder about the meaning of this greeting. 95  1:30 So 96  the angel said to her, “Do not be afraid, 97  Mary, for you have found favor 98  with God! 1:31 Listen: 99  You will become pregnant 100  and give birth to 101  a son, and you will name him 102  Jesus. 103  1:32 He 104  will be great, 105  and will be called the Son of the Most High, 106  and the Lord God will give him the throne of his father 107  David. 1:33 He 108  will reign over the house of Jacob 109  forever, and his kingdom will never end.” 1:34 Mary 110  said to the angel, “How will this be, since I have not had sexual relations with 111  a man?” 1:35 The angel replied, 112  “The Holy Spirit will come upon you, and the power of the Most High will overshadow 113  you. Therefore the child 114  to be born 115  will be holy; 116  he will be called the Son of God.

1:36 “And look, 117  your relative 118  Elizabeth has also become pregnant with 119  a son in her old age – although she was called barren, she is now in her sixth month! 120  1:37 For nothing 121  will be impossible with God.” 1:38 So 122  Mary said, “Yes, 123  I am a servant 124  of the Lord; let this happen to me 125  according to your word.” 126  Then 127  the angel departed from her.

Mary and Elizabeth

1:39 In those days 128  Mary got up and went hurriedly into the hill country, to a town of Judah, 129  1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 130  Elizabeth heard Mary’s greeting, the baby leaped 131  in her 132  womb, and Elizabeth was filled with the Holy Spirit. 133  1:42 She 134  exclaimed with a loud voice, 135  “Blessed are you among women, 136  and blessed is the child 137  in your womb! 1:43 And who am I 138  that the mother of my Lord should come and visit me? 1:44 For the instant 139  the sound of your greeting reached my ears, 140  the baby in my womb leaped for joy. 141  1:45 And blessed 142  is she who believed that 143  what was spoken to her by 144  the Lord would be fulfilled.” 145 

Mary’s Hymn of Praise

1:46 And Mary 146  said, 147 

“My soul exalts 148  the Lord, 149 

1:47 and my spirit has begun to rejoice 150  in God my Savior,

1:48 because he has looked upon the humble state of his servant. 151 

For 152  from now on 153  all generations will call me blessed, 154 

1:49 because he who is mighty 155  has done great things for me, and holy is his name;

1:50 from 156  generation to generation he is merciful 157  to those who fear 158  him.

1:51 He has demonstrated power 159  with his arm; he has scattered those whose pride wells up from the sheer arrogance 160  of their hearts.

1:52 He has brought down the mighty 161  from their thrones, and has lifted up those of lowly position; 162 

1:53 he has filled the hungry with good things, 163  and has sent the rich away empty. 164 

1:54 He has helped his servant Israel, remembering 165  his mercy, 166 

1:55 as he promised 167  to our ancestors, 168  to Abraham and to his descendants 169  forever.”

1:56 So 170  Mary stayed with Elizabeth 171  about three months 172  and then returned to her home.

The Birth of John

1:57 Now the time came 173  for Elizabeth to have her baby, 174  and she gave birth to a son. 1:58 Her 175  neighbors and relatives heard that the Lord had shown 176  great mercy to her, and they rejoiced 177  with her.

1:59 On 178  the eighth day 179  they came to circumcise the child, and they wanted to name 180  him Zechariah after his father. 1:60 But 181  his mother replied, 182  “No! He must be named 183  John.” 184  1:61 They 185  said to her, “But 186  none of your relatives bears this name.” 187  1:62 So 188  they made signs to the baby’s 189  father, 190  inquiring what he wanted to name his son. 191  1:63 He 192  asked for a writing tablet 193  and wrote, 194  “His name is John.” And they were all amazed. 195  1:64 Immediately 196  Zechariah’s 197  mouth was opened and his tongue 198  released, 199  and he spoke, blessing God. 1:65 All 200  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 201  who heard these things 202  kept them in their hearts, 203  saying, “What then will this child be?” 204  For the Lord’s hand 205  was indeed with him.

Zechariah’s Praise and Prediction

1:67 Then 206  his father Zechariah was filled with the Holy Spirit and prophesied, 207 

1:68 “Blessed 208  be the Lord God of Israel,

because he has come to help 209  and has redeemed 210  his people.

1:69 For 211  he has raised up 212  a horn of salvation 213  for us in the house of his servant David, 214 

1:70 as he spoke through the mouth of his holy prophets from long ago, 215 

1:71 that we should be saved 216  from our enemies, 217 

and from the hand of all who hate us.

1:72 He has done this 218  to show mercy 219  to our ancestors, 220 

and to remember his holy covenant 221 

1:73 the oath 222  that he swore to our ancestor 223  Abraham.

This oath grants 224 

1:74 that we, being rescued from the hand of our 225  enemies,

may serve him without fear, 226 

1:75 in holiness and righteousness 227  before him for as long as we live. 228 

1:76 And you, child, 229  will be called the prophet 230  of the Most High. 231 

For you will go before 232  the Lord to prepare his ways, 233 

1:77 to give his people knowledge of salvation 234  through the forgiveness 235  of their sins.

1:78 Because of 236  our God’s tender mercy 237 

the dawn 238  will break 239  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, 240 

to guide our feet into the way 241  of peace.”

1:80 And the child kept growing 242  and becoming strong 243  in spirit, and he was in the wilderness 244  until the day he was revealed 245  to Israel.

The Census and the Birth of Jesus

2:1 Now 246  in those days a decree 247  went out from Caesar 248  Augustus 249  to register 250  all the empire 251  for taxes. 2:2 This was the first registration, taken when Quirinius was governor 252  of Syria. 2:3 Everyone 253  went to his own town 254  to be registered. 2:4 So 255  Joseph also went up from the town of Nazareth 256  in Galilee to Judea, to the city 257  of David called Bethlehem, 258  because he was of the house 259  and family line 260  of David. 2:5 He went 261  to be registered with Mary, who was promised in marriage to him, 262  and who was expecting a child. 2:6 While 263  they were there, the time came for her to deliver her child. 264  2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth 265  and laid him in a manger, 266  because there was no place for them in the inn. 267 

The Shepherds’ Visit

2:8 Now 268  there were shepherds 269  nearby 270  living out in the field, keeping guard 271  over their flock at night. 2:9 An 272  angel of the Lord 273  appeared to 274  them, and the glory of the Lord shone around them, and they were absolutely terrified. 275  2:10 But the angel said to them, “Do not be afraid! Listen carefully, 276  for I proclaim to you good news 277  that brings great joy to all the people: 2:11 Today 278  your Savior is born in the city 279  of David. 280  He is Christ 281  the Lord. 2:12 This 282  will be a sign 283  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” 284  2:13 Suddenly 285  a vast, heavenly army 286  appeared with the angel, praising God and saying,

2:14 “Glory 287  to God in the highest,

and on earth peace among people 288  with whom he is pleased!” 289 

2:15 When 290  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem 291  and see this thing that has taken place, that the Lord 292  has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. 293  2:17 When 294  they saw him, 295  they related what they had been told 296  about this child, 2:18 and all who heard it were astonished 297  at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 298  2:20 So 299  the shepherds returned, glorifying and praising 300  God for all they had heard and seen; everything was just as they had been told. 301 

2:21 At 302  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 303  before he was conceived in the womb.

Jesus’ Presentation at the Temple

2:22 Now 304  when the time came for their 305  purification according to the law of Moses, Joseph and Mary 306  brought Jesus 307  up to Jerusalem 308  to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male 309  will be set apart to the Lord 310 ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves 311  or two young pigeons. 312 

The Prophecy of Simeon

2:25 Now 313  there was a man in Jerusalem 314  named Simeon who was righteous 315  and devout, looking for the restoration 316  of Israel, and the Holy Spirit 317  was upon him. 2:26 It 318  had been revealed 319  to him by the Holy Spirit that he would not die 320  before 321  he had seen the Lord’s Christ. 322  2:27 So 323  Simeon, 324  directed by the Spirit, 325  came into the temple courts, 326  and when the parents brought in the child Jesus to do for him what was customary according to the law, 327  2:28 Simeon 328  took him in his arms and blessed God, saying, 329 

2:29 “Now, according to your word, 330  Sovereign Lord, 331  permit 332  your servant 333  to depart 334  in peace.

2:30 For my eyes have seen your salvation 335 

2:31 that you have prepared in the presence of all peoples: 336 

2:32 a light, 337 

for revelation to the Gentiles,

and for glory 338  to your people Israel.”

2:33 So 339  the child’s 340  father 341  and mother were amazed 342  at what was said about him. 2:34 Then 343  Simeon blessed them and said to his mother Mary, “Listen carefully: 344  This child 345  is destined to be the cause of the falling and rising 346  of many in Israel and to be a sign that will be rejected. 347  2:35 Indeed, as a result of him the thoughts 348  of many hearts will be revealed 349  – and a sword 350  will pierce your own soul as well!” 351 

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, 352  having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. 353  She never left the temple, worshiping with fasting and prayer night and day. 354  2:38 At that moment, 355  she came up to them 356  and began to give thanks to God and to speak 357  about the child 358  to all who were waiting for the redemption of Jerusalem. 359 

2:39 So 360  when Joseph and Mary 361  had performed 362  everything according to the law of the Lord, 363  they returned to Galilee, to their own town 364  of Nazareth. 365  2:40 And the child grew and became strong, 366  filled with wisdom, 367  and the favor 368  of God 369  was upon him.

Jesus in the Temple

2:41 Now 370  Jesus’ 371  parents went to Jerusalem 372  every 373  year for the feast of the Passover. 374  2:42 When 375  he was twelve years old, 376  they went up 377  according to custom. 2:43 But 378  when the feast was over, 379  as they were returning home, 380  the boy Jesus stayed behind in Jerusalem. His 381  parents 382  did not know it, 2:44 but (because they assumed that he was in their group of travelers) 383  they went a day’s journey. Then 384  they began to look for him among their relatives and acquaintances. 385  2:45 When 386  they did not find him, they returned to Jerusalem 387  to look for him. 2:46 After 388  three days 389  they found him in the temple courts, 390  sitting among the teachers, 391  listening to them and asking them questions. 2:47 And all who heard Jesus 392  were astonished 393  at his understanding and his answers. 2:48 When 394  his parents 395  saw him, they were overwhelmed. His 396  mother said to him, “Child, 397  why have you treated 398  us like this? Look, your father and I have been looking for you anxiously.” 399  2:49 But 400  he replied, 401  “Why were you looking for me? 402  Didn’t you know that I must be in my Father’s house?” 403  2:50 Yet 404  his parents 405  did not understand 406  the remark 407  he made 408  to them. 2:51 Then 409  he went down with them and came to Nazareth, 410  and was obedient 411  to them. But 412  his mother kept all these things 413  in her heart. 414 

2:52 And Jesus increased 415  in wisdom and in stature, and in favor with God and with people.

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, 416  when Pontius Pilate 417  was governor of Judea, and Herod 418  was tetrarch 419  of Galilee, and his brother Philip 420  was tetrarch of the region of Iturea and Trachonitis, and Lysanias 421  was tetrarch of Abilene, 3:2 during the high priesthood 422  of Annas and Caiaphas, the word 423  of God came to John the son of Zechariah in the wilderness. 424  3:3 He 425  went into all the region around the Jordan River, 426  preaching a baptism of repentance for the forgiveness of sins. 427 

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice 428  of one shouting in the wilderness: 429 

‘Prepare the way for the Lord,

make 430  his paths straight.

3:5 Every valley will be filled, 431 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

3:6 and all humanity 432  will see the salvation of God.’” 433 

3:7 So John 434  said to the crowds 435  that came out to be baptized by him, “You offspring of vipers! 436  Who warned you to flee 437  from the coming wrath? 3:8 Therefore produce 438  fruit 439  that proves your repentance, and don’t begin to say 440  to yourselves, ‘We have Abraham as our father.’ 441  For I tell you that God can raise up children for Abraham from these stones! 442  3:9 Even now the ax is laid at the root of the trees, 443  and every tree that does not produce good fruit will be 444  cut down and thrown into the fire.”

3:10 So 445  the crowds were asking 446  him, “What then should we do?” 3:11 John 447  answered them, 448  “The person who has two tunics 449  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors 450  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more 451  than you are required to.” 452  3:14 Then some soldiers 453  also asked him, “And as for us – what should we do?” 454  He told them, “Take money from no one by violence 455  or by false accusation, 456  and be content with your pay.”

3:15 While the people were filled with anticipation 457  and they all wondered 458  whether perhaps John 459  could be the Christ, 460  3:16 John answered them all, 461  “I baptize you with water, 462  but one more powerful than I am is coming – I am not worthy 463  to untie the strap 464  of his sandals. He will baptize you with the Holy Spirit and fire. 465  3:17 His winnowing fork 466  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, 467  but the chaff he will burn up with inextinguishable fire.” 468 

3:18 And in this way, 469  with many other exhortations, John 470  proclaimed good news to the people. 3:19 But when John rebuked Herod 471  the tetrarch 472  because of Herodias, his brother’s wife, 473  and because of all the evil deeds 474  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

The Baptism of Jesus

3:21 Now when 475  all the people were baptized, Jesus also was baptized. And while he was praying, 476  the heavens 477  opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. 478  And a voice came from heaven, “You are my one dear Son; 479  in you I take great delight.” 480 

The Genealogy of Jesus

3:23 So 481  Jesus, when he began his ministry, 482  was about thirty years old. He was 483  the son (as was supposed) 484  of Joseph, the son 485  of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, 486  the son of Shealtiel, 487  the son of Neri, 488  3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, 489  the son of David, 490  3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 491  the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, 492  the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, 493  the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, 494  the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, 495  the son of Kenan, 496  3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. 497 


tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

tn Or “events.”

tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

tn Or “delivered.”

sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

10 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

11 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

12 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

13 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

14 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

15 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

16 sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

17 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

18 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

19 tn Grk “and her name was Elizabeth.”

20 tn Grk “a wife of the daughters of Aaron.”

21 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

22 tn Grk “walking in” (an idiom for one’s lifestyle).

23 tn The predicate adjective has the effect of an adverb here (BDF §243).

24 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

25 tn Grk “were both advanced in days” (an idiom for old age).

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

27 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

28 tn Grk “serving as priest in the order of his division before God.”

29 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

30 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

31 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

32 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

33 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

34 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

35 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

36 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

37 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

38 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

39 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

40 tn The passive means that the prayer was heard by God.

41 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

42 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

43 tn Grk “This will be joy and gladness.”

44 tn Or “because of.”

45 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

46 tn Grk “before.”

47 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

48 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

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

50 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

51 tn Grk “sons”; but clearly this is a generic reference to people of both genders.

52 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

53 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

54 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

55 tn Grk “How will I know this?”

56 tn Grk “is advanced in days” (an idiom for old age).

57 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

58 tn Grk “the one who is standing before God.”

59 tn Grk “to announce these things of good news to you.”

60 tn Grk “behold.”

61 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

62 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

63 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

64 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

65 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

66 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

67 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

68 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

69 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

70 tn Grk “and,” but the force is causal or explanatory in context.

71 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

72 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

73 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

74 tn Or “Elizabeth conceived.”

75 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

76 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

77 tn Grk “Thus.”

78 tn Grk “in the days.”

79 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

80 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

81 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

82 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

83 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

84 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

85 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

86 tn Or “promised in marriage.”

87 tn Grk “Joseph, of the house of David.”

88 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

89 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

90 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

91 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

92 tc Most mss (A C D Θ Ë13 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë1 565 579 700 1241 pc co), is thus preferred.

93 tc Most mss (A C Θ 0130 Ë13 Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë1 565 579 1241 sa) and on balance should probably be considered authentic.

94 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

95 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

96 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

97 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

98 tn Or “grace.”

99 tn Grk “And behold.”

100 tn Grk “you will conceive in your womb.”

101 tn Or “and bear.”

102 tn Grk “you will call his name.”

103 tn See v. 13 for a similar construction.

104 tn Grk “this one.”

105 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

106 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

107 tn Or “ancestor.”

108 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

109 tn Or “over Israel.”

110 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

111 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

112 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

113 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

114 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

115 tc A few mss (C* Θ Ë1 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

116 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

117 tn Grk “behold.”

118 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

119 tn Or “has conceived.”

120 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

121 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

122 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

123 tn Grk “behold.”

124 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

125 tn Grk “let this be to me.”

126 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

128 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

129 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

130 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

131 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

132 tn The antecedent of “her” is Elizabeth.

133 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

134 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

135 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

136 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

137 tn Grk “fruit,” which is figurative here for the child she would give birth to.

138 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

139 tn Grk “for behold.”

140 tn Grk “when the sound of your greeting [reached] my ears.”

141 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

142 sn Again the note of being blessed makes the key point of the passage about believing God.

143 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

144 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

145 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

146 tc A few witnesses, especially Latin mss, (a b l* Irarm Orlat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

147 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

148 tn Or “lifts up the Lord in praise.”

149 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

150 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

151 tn See the note on the word “servant” in v. 38.

152 tn Grk “for behold.”

153 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

154 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

155 tn Traditionally, “the Mighty One.”

156 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

157 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

158 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

159 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

160 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

161 tn Or “rulers.”

162 tn Or “those of humble position”

163 sn Good things refers not merely to material blessings, but blessings that come from knowing God.

164 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

165 tn Or “because he remembered mercy,” understanding the infinitive as causal.

166 tn Or “his [God’s] loyal love.”

167 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

168 tn Grk “fathers.”

169 tn Grk “his seed” (an idiom for offspring or descendants).

170 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

171 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

172 sn As is typical with Luke the timing is approximate (about three months), not specific.

173 tn Grk “the time was fulfilled.”

174 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

175 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

176 tn Grk “had magnified his mercy with her.”

177 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

178 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

179 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

180 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

181 tn Grk “And,” but with clearly contrastive emphasis in context.

182 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

183 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

184 snNo! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

185 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

186 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

187 tn Grk “There is no one from your relatives who is called by this name.”

188 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

189 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

190 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.

191 tn Grk “what he might wish to call him.”

192 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

193 sn The writing tablet requested by Zechariah would have been a wax tablet.

194 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

195 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

196 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

197 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

198 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

199 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

200 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

201 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

202 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

203 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

204 tn Or “what manner of child will this one be?”

205 sn The reference to the Lords hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

206 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

207 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

208 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

209 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

210 tn Or “has delivered”; Grk “has accomplished redemption.”

211 tn Grk “and,” but specifying the reason for the praise in the psalm.

212 sn The phrase raised up means for God to bring someone significant onto the scene of history.

213 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

214 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

215 tn Grk “from the ages,” “from eternity.”

216 tn Grk “from long ago, salvation.”

217 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

218 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

219 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

220 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

221 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

222 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

223 tn Or “forefather”; Grk “father.”

224 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

225 tc Many important early mss (א B L W [0130] Ë1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

226 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

227 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

228 tn Grk “all our days.”

229 sn Now Zechariah describes his son John (you, child) through v. 77.

230 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

231 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

232 tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì4 א B W 0177 pc) and is thus more likely to be authentic.

233 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

234 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

235 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

236 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

237 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

238 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

239 tn Grk “shall visit us.”

240 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

241 tn Or “the path.”

242 tn This verb is imperfect.

243 tn This verb is also imperfect.

244 tn Or “desert.”

245 tn Grk “until the day of his revealing.”

246 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.

247 sn This decree was a formal decree from the Roman Senate.

248 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

249 sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

250 tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

251 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

252 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

253 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

254 tn Or “hometown” (so CEV).

255 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

256 sn On Nazareth see Luke 1:26.

257 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

258 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

259 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

260 tn Or “family,” “lineage.”

261 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

262 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

263 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

264 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

265 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

266 tn Or “a feeding trough.”

267 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

268 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

269 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

270 tn Grk “in that region.”

271 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

272 tn Here καί (kai) has not been translated because of differences between Greek and English style.

273 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

274 tn Or “stood in front of.”

275 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

276 tn Grk “behold.”

277 tn Grk “I evangelize to you great joy.”

278 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

279 tn Or “town.” See the note on “city” in v. 4.

280 tn This is another indication of a royal, messianic connection.

281 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

282 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

283 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

284 tn Or “a feeding trough,” see Luke 2:7.

285 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

286 tn Grk “a multitude of the armies of heaven.”

287 sn Glory here refers to giving honor to God.

288 tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

289 tc Most witnesses (א2 B2 L Θ Ξ Ψ Ë1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

290 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

291 map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.

292 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

293 tn Or “a feeding trough.”

294 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

295 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

296 tn Grk “the word which had been spoken to them.”

297 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

298 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

299 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

300 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

301 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

302 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

303 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

304 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

305 tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 itpt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

306 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

307 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

308 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

309 tn Grk “every male that opens the womb” (an idiom for the firstborn male).

310 sn An allusion to Exod 13:2, 12, 15.

311 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

312 sn A quotation from Lev 12:8; 5:11 (LXX).

313 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

314 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

315 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

316 tn Or “deliverance,” “consolation.”

317 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

318 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

319 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

320 tn Grk “would not see death” (an idiom for dying).

321 tn On the grammar of this temporal clause, see BDF §§383.3; 395.

322 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

323 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

324 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

325 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

326 tn Grk “the temple.”

327 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

328 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

329 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

330 sn The phrase according to your word again emphasizes that God will perform his promise.

331 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

332 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

333 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

334 tn Grk “now release your servant.”

335 sn To see Jesus, the Messiah, is to see God’s salvation.

336 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

337 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

338 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

339 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

340 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

341 tc Most mss ([A] Θ [Ψ] Ë13 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

342 tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

343 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

344 tn Grk “behold.”

345 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

346 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

347 tn Grk “and for a sign of contradiction.”

348 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

349 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

350 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

351 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

352 tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

353 tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

354 sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

355 tn Grk “at that very hour.”

356 tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

357 tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

358 tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

359 tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 Ë13 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

360 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

361 tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

362 tn Or “completed.”

363 sn On the phrase the law of the Lord see Luke 2:22-23.

364 tn Or “city.”

365 map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.

366 tc Most mss (A Θ Ψ Ë1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

367 sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

368 tn Or “grace.”

369 sn On the phrase the favor of God see Luke 1:66.

370 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

371 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

372 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

373 tn On the distributive use of the term κατά (kata), see BDF §305.

374 sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

375 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

376 sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

377 tc Most mss, especially later ones (A Cvid Θ Ψ 0130 Ë1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

378 tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

379 tn Grk “when the days ended.”

380 tn The word “home” is not in the Greek text, but has been supplied for clarity.

381 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

382 tc Most mss, especially later ones (A C Ψ 0130 Ë13 Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë1 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

383 sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

384 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

385 tn Or “and friends.” See L&N 28.30 and 34.17.

386 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

387 sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

388 tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

389 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

390 tn Grk “the temple.”

391 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

392 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

393 sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

394 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

395 tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

396 tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

397 tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

398 tn Or “Child, why did you do this to us?”

399 tn Or “your father and I have been terribly worried looking for you.”

400 tn Here καί (kai) has been translated as “but” to indicate the contrast.

401 tn Grk “he said to them.”

402 tn Grk “Why is it that you were looking for me?”

403 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

404 tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

405 tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

406 sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

407 tn Or “the matter.”

408 tn Grk “which he spoke.”

409 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

410 map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.

411 tn Or “was submitting.”

412 tn Here καί (kai) has been translated as “but” to indicate the contrast.

413 tn Or “all these words.”

414 sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

415 tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

416 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

417 sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

418 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

419 sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

420 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

421 sn Nothing else is known about Lysanias tetrarch of Abilene.

422 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

423 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

424 tn Or “desert.”

425 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

426 tn “River” is not in the Greek text but is supplied for clarity.

427 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

428 tn Or “A voice.”

429 tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

430 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

431 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

432 tn Grk “all flesh.”

433 sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

434 tn Grk “he”; the referent (John) has been specified in the translation for clarity.

435 sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

436 tn Or “snakes.”

437 sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

438 tn The verb here is ποιέω (poiew; see v. 4).

439 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

440 tn In other words, “do not even begin to think this.”

441 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

442 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

443 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

444 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

445 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

446 tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

447 tn Grk “he”; the referent (John) has been specified in the translation for clarity.

448 tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

449 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

450 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

451 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

452 tn Or “than you are ordered to.”

453 tn Grk “And soldiers.”

454 tn Grk “And what should we ourselves do?”

455 tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

456 tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

457 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

458 tn Grk “pondered in their hearts.”

459 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

460 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

461 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

462 tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

463 tn Grk “of whom I am not worthy.”

464 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

465 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

466 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

467 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

468 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

469 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

470 tn Grk “he”; the referent (John) has been specified in the translation for clarity.

471 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

472 sn See the note on tetrarch in 3:1.

473 tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

474 tn Or “immoralities.”

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

476 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

477 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

478 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

479 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

480 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

481 tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

482 tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

483 tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

484 sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

485 tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

486 sn On Zerubbabel see Ezra 2:2.

487 sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).

488 sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.

489 sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.

490 sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.

491 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì4 א* B sys sa). Almost all the rest of the mss (א2 A D L Θ Ψ 0102 [Ë1,13] 33 Ï latt syp,h bo) have Σαλμών (Salmwn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).

492 tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (Ì4vid א* 1241 pc sa); and Amminadab, Admin, Arni (א2 L X [Γ] Ë13 pc). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.

493 sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.

494 tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, Ì75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L Ë1 33 (Καϊνάμ), A Θ Ψ 0102 Ë13 Ï (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.

495 sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).

496 sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).

497 sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.