2:32 a light, 1
for revelation to the Gentiles,
and for glory 2 to your people Israel.”
20:45 As 3 all the people were listening, Jesus 4 said to his disciples,
7:1 After Jesus 8 had finished teaching all this to the people, 9 he entered Capernaum. 10
3:15 While the people were filled with anticipation 17 and they all wondered 18 whether perhaps John 19 could be the Christ, 20
19:47 Jesus 21 was teaching daily in the temple courts. The chief priests and the experts in the law 22 and the prominent leaders among the people were seeking to assassinate 23 him,
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 24 Then 25 they led Jesus 26 away to their council 27
6:17 Then 35 he came down with them and stood on a level place. 36 And a large number 37 of his disciples had gathered 38 along with 39 a vast multitude from all over Judea, from 40 Jerusalem, 41 and from the seacoast of Tyre 42 and Sidon. 43 They came to hear him and to be healed 44 of their diseases,
1 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.
2 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
3 tn Here δέ (de) has not been translated.
4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
5 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
6 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.
7 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
8 tn Grk “After he had completed all his sayings in the hearing of the people.”
9 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
9 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
10 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
11 tn Grk “to trap him in a saying.”
12 tn Or “amazed.”
11 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
12 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
13 tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.
14 tn Grk “pondered in their hearts.”
15 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
16 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
15 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
16 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
17 tn Grk “to destroy.”
17 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
19 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
20 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
19 tn Here δέ (de) has not been translated.
20 tn Or “could not remain unnoticed” (see L&N 28.83).
21 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
22 tn Grk “told for what reason.”
21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
22 tn This translates the Greek term ἀνήρ (anhr).
23 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
24 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
25 tn Grk “large crowd.”
26 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
27 tn Grk “and.”
28 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
29 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
30 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
31 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
32 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.