2:31 that you have prepared in the presence of all peoples: 13
9:51 Now when 14 the days drew near 15 for him to be taken up, 16 Jesus 17 set out resolutely 18 to go to Jerusalem. 19
5:12 While 23 Jesus 24 was in one of the towns, 25 a man came 26 to him who was covered with 27 leprosy. 28 When 29 he saw Jesus, he bowed down with his face to the ground 30 and begged him, 31 “Lord, if 32 you are willing, you can make me clean.”
1:76 And you, child, 35 will be called the prophet 36 of the Most High. 37
For you will go before 38 the Lord to prepare his ways, 39
10:1 After this 49 the Lord appointed seventy-two 50 others and sent them on ahead of him two by two into every town 51 and place where he himself was about to go.
1 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
2 tn Or “come upon.”
3 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
4 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
5 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
6 tn Or “the appearance of his face became different.”
7 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
8 tn Grk “he fell on his face” (an idiom for complete prostration).
9 sn And thanked him. This action recognized God’s healing work through Jesus.
10 tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.
11 sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).
10 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).
13 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.
14 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
15 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
17 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
18 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
16 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
17 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
18 tn Grk “because his face was set toward Jerusalem.”
19 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.
20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
21 tn Or “cities.”
22 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
23 tn Grk “full of leprosy” (an idiom for a severe condition).
24 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
25 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
26 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
27 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
28 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
22 tn Grk “before your face” (an idiom).
23 sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.
25 sn Now Zechariah describes his son John (you, child) through v. 77.
26 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.”
27 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
28 tc Most
29 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.
28 sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.
29 tc Most
31 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
32 tn Grk “sent messengers before his face,” an idiom.
33 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
34 tn Or “to prepare (things) for him.”
34 tn Here καί (kai) has not been translated because of differences between Greek and English style.
35 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
36 tn Grk “Who is the one who hit you?”
37 tn Grk “And after these things.” Here δέ (de) has not been translated.
38 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
39 tn Or “city.”
40 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
41 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
42 tn Or “cloak.”
43 tn See the note on the word “tunics” in 3:11.
44 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
43 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
44 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
45 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
46 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
47 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.