4:1 Then 1 Jesus, full of the Holy Spirit, returned from the Jordan River 2 and was led by the Spirit 3 in 4 the wilderness, 5 4:2 where for forty days he endured temptations 6 from the devil. He 7 ate nothing 8 during those days, and when they were completed, 9 he was famished. 4:3 The devil said to him, “If 10 you are the Son of God, command this stone to become bread.” 11 4:4 Jesus answered him, “It is written, ‘Man 12 does not live by bread alone.’” 13
4:5 Then 14 the devil 15 led him up 16 to a high place 17 and showed him in a flash all the kingdoms of the world. 4:6 And he 18 said to him, “To you 19 I will grant this whole realm 20 – and the glory that goes along with it, 21 for it has been relinquished 22 to me, and I can give it to anyone I wish. 4:7 So then, if 23 you will worship 24 me, all this will be 25 yours.” 4:8 Jesus 26 answered him, 27 “It is written, ‘You are to worship 28 the Lord 29 your God and serve only him.’” 30
4:9 Then 31 the devil 32 brought him to Jerusalem, 33 had him stand 34 on the highest point of the temple, 35 and said to him, “If 36 you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 37 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 38 4:12 Jesus 39 answered him, 40 “It is said, ‘You are not to put the Lord your God to the test.’” 41 4:13 So 42 when the devil 43 had completed every temptation, he departed from him until a more opportune time. 44
4:14 Then 45 Jesus, in the power of the Spirit, 46 returned to Galilee, and news about him spread 47 throughout the surrounding countryside. 48 4:15 He 49 began to teach 50 in their synagogues 51 and was praised 52 by all.
4:16 Now 53 Jesus 54 came to Nazareth, 55 where he had been brought up, and went into the synagogue 56 on the Sabbath day, as was his custom. 57 He 58 stood up to read, 59 4:17 and the scroll of the prophet Isaiah was given to him. He 60 unrolled 61 the scroll and found the place where it was written,
4:18 “The Spirit of the Lord is upon me,
because he has anointed 62 me to proclaim good news 63 to the poor. 64
He has sent me 65 to proclaim release 66 to the captives
and the regaining of sight 67 to the blind,
to set free 68 those who are oppressed, 69
4:19 to proclaim the year 70 of the Lord’s favor.” 71
4:20 Then 72 he rolled up 73 the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on 74 him. 4:21 Then 75 he began to tell them, “Today 76 this scripture has been fulfilled even as you heard it being read.” 77 4:22 All 78 were speaking well of him, and were amazed at the gracious words coming out of his mouth. They 79 said, “Isn’t this 80 Joseph’s son?” 4:23 Jesus 81 said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ 82 and say, ‘What we have heard that you did in Capernaum, 83 do here in your hometown too.’” 4:24 And he added, 84 “I tell you the truth, 85 no prophet is acceptable 86 in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 87 when the sky 88 was shut up three and a half years, and 89 there was a great famine over all the land. 4:26 Yet 90 Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 91 4:27 And there were many lepers in Israel in the time of the prophet Elisha, 92 yet 93 none of them was cleansed except Naaman the Syrian.” 94 4:28 When they heard this, all the people 95 in the synagogue were filled with rage. 4:29 They got up, forced 96 him out of the town, 97 and brought him to the brow of the hill on which their town was built, so that 98 they could throw him down the cliff. 99 4:30 But he passed through the crowd 100 and went on his way. 101
4:31 So 102 he went down to Capernaum, 103 a town 104 in Galilee, and on the Sabbath he began to teach the people. 105 4:32 They 106 were amazed 107 at his teaching, because he spoke 108 with authority. 109
4:33 Now 110 in the synagogue 111 there was a man who had the spirit of an unclean 112 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 113 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 114 of God.” 4:35 But 115 Jesus rebuked him: 116 “Silence! Come out of him!” 117 Then, after the demon threw the man 118 down in their midst, he came out of him without hurting him. 119 4:36 They 120 were all amazed and began to say 121 to one another, “What’s happening here? 122 For with authority and power 123 he commands the unclean spirits, and they come out!” 4:37 So 124 the news 125 about him spread into all areas of the region. 126
4:38 After Jesus left 127 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 128 to help her. 129 4:39 So 130 he stood over her, commanded 131 the fever, and it left her. Immediately 132 she got up and began to serve 133 them.
4:40 As the sun was setting, all those who had any relatives 134 sick with various diseases brought them to Jesus. 135 He placed 136 his hands on every one of them and healed them. 4:41 Demons also came out 137 of many, crying out, 138 “You are the Son of God!” 139 But he rebuked 140 them, and would not allow them to speak, 141 because they knew that he was the Christ. 142
4:42 The next morning 143 Jesus 144 departed and went to a deserted place. Yet 145 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 146 said to them, “I must 147 proclaim the good news of the kingdom 148 of God to the other towns 149 too, for that is what I was sent 150 to do.” 151 4:44 So 152 he continued to preach in the synagogues of Judea. 153
4:1 Then 154 Jesus, full of the Holy Spirit, returned from the Jordan River 155 and was led by the Spirit 156 in 157 the wilderness, 158
1:1 Now 159 many have undertaken to compile an account 160 of the things 161 that have been fulfilled 162 among us, 1:2 like the accounts 163 passed on 164 to us by those who were eyewitnesses and servants of the word 165 from the beginning. 166 1:3 So 167 it seemed good to me as well, 168 because I have followed 169 all things carefully from the beginning, to write an orderly account 170 for you, most excellent Theophilus, 1:4 so that you may know for certain 171 the things you were taught. 172
1:5 During the reign 173 of Herod 174 king of Judea, there lived a priest named Zechariah who belonged to 175 the priestly division of Abijah, 176 and he had a wife named Elizabeth, 177 who was a descendant of Aaron. 178 1:6 They 179 were both righteous in the sight of God, following 180 all the commandments and ordinances of the Lord blamelessly. 181 1:7 But they did not have a child, because Elizabeth was barren, 182 and they were both very old. 183
1:8 Now 184 while Zechariah 185 was serving as priest before God when his division was on duty, 186 1:9 he was chosen by lot, according to the custom of the priesthood, 187 to enter 188 the holy place 189 of the Lord and burn incense. 1:10 Now 190 the whole crowd 191 of people were praying outside at the hour of the incense offering. 192 1:11 An 193 angel of the Lord, 194 standing on the right side of the altar of incense, appeared 195 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 196 was seized with fear. 197 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 198 and your wife Elizabeth will bear you a son; you 199 will name him John. 200 1:14 Joy and gladness will come 201 to you, and many will rejoice at 202 his birth, 203 1:15 for he will be great in the sight of 204 the Lord. He 205 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 206 1:16 He 207 will turn 208 many of the people 209 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 210 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, 211 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 212 said to the angel, “How can I be sure of this? 213 For I am an old man, and my wife is old as well.” 214 1:19 The 215 angel answered him, “I am Gabriel, who stands 216 in the presence of God, and I was sent to speak to you and to bring 217 you this good news. 1:20 And now, 218 because you did not believe my words, which will be fulfilled in their time, 219 you will be silent, unable to speak, 220 until the day these things take place.”
1:21 Now 221 the people were waiting for Zechariah, and they began to wonder 222 why he was delayed in the holy place. 223 1:22 When 224 he came out, he was not able to speak to them. They 225 realized that he had seen a vision 226 in the holy place, 227 because 228 he was making signs to them and remained unable to speak. 229 1:23 When his time of service was over, 230 he went to his home.
1:24 After some time 231 his wife Elizabeth became pregnant, 232 and for five months she kept herself in seclusion. 233 She said, 234 1:25 “This is what 235 the Lord has done for me at the time 236 when he has been gracious to me, 237 to take away my disgrace 238 among people.” 239
1:26 In the sixth month of Elizabeth’s pregnancy, 240 the angel Gabriel 241 was sent by 242 God to a town of Galilee called Nazareth, 243 1:27 to a virgin engaged 244 to a man whose name was Joseph, a descendant of David, 245 and the virgin’s name was Mary. 1:28 The 246 angel 247 came 248 to her and said, “Greetings, favored one, 249 the Lord is with you!” 250 1:29 But 251 she was greatly troubled 252 by his words and began to wonder about the meaning of this greeting. 253 1:30 So 254 the angel said to her, “Do not be afraid, 255 Mary, for you have found favor 256 with God! 1:31 Listen: 257 You will become pregnant 258 and give birth to 259 a son, and you will name him 260 Jesus. 261 1:32 He 262 will be great, 263 and will be called the Son of the Most High, 264 and the Lord God will give him the throne of his father 265 David. 1:33 He 266 will reign over the house of Jacob 267 forever, and his kingdom will never end.” 1:34 Mary 268 said to the angel, “How will this be, since I have not had sexual relations with 269 a man?” 1:35 The angel replied, 270 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 271 you. Therefore the child 272 to be born 273 will be holy; 274 he will be called the Son of God.
1:36 “And look, 275 your relative 276 Elizabeth has also become pregnant with 277 a son in her old age – although she was called barren, she is now in her sixth month! 278 1:37 For nothing 279 will be impossible with God.” 1:38 So 280 Mary said, “Yes, 281 I am a servant 282 of the Lord; let this happen to me 283 according to your word.” 284 Then 285 the angel departed from her.
1:39 In those days 286 Mary got up and went hurriedly into the hill country, to a town of Judah, 287 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 288 Elizabeth heard Mary’s greeting, the baby leaped 289 in her 290 womb, and Elizabeth was filled with the Holy Spirit. 291 1:42 She 292 exclaimed with a loud voice, 293 “Blessed are you among women, 294 and blessed is the child 295 in your womb! 1:43 And who am I 296 that the mother of my Lord should come and visit me? 1:44 For the instant 297 the sound of your greeting reached my ears, 298 the baby in my womb leaped for joy. 299 1:45 And blessed 300 is she who believed that 301 what was spoken to her by 302 the Lord would be fulfilled.” 303
1:46 And Mary 304 said, 305
“My soul exalts 306 the Lord, 307
1:47 and my spirit has begun to rejoice 308 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 309
For 310 from now on 311 all generations will call me blessed, 312
1:49 because he who is mighty 313 has done great things for me, and holy is his name;
1:50 from 314 generation to generation he is merciful 315 to those who fear 316 him.
1:51 He has demonstrated power 317 with his arm; he has scattered those whose pride wells up from the sheer arrogance 318 of their hearts.
1:52 He has brought down the mighty 319 from their thrones, and has lifted up those of lowly position; 320
1:53 he has filled the hungry with good things, 321 and has sent the rich away empty. 322
1:54 He has helped his servant Israel, remembering 323 his mercy, 324
1:55 as he promised 325 to our ancestors, 326 to Abraham and to his descendants 327 forever.”
1:56 So 328 Mary stayed with Elizabeth 329 about three months 330 and then returned to her home.
1:57 Now the time came 331 for Elizabeth to have her baby, 332 and she gave birth to a son. 1:58 Her 333 neighbors and relatives heard that the Lord had shown 334 great mercy to her, and they rejoiced 335 with her.
1:59 On 336 the eighth day 337 they came to circumcise the child, and they wanted to name 338 him Zechariah after his father. 1:60 But 339 his mother replied, 340 “No! He must be named 341 John.” 342 1:61 They 343 said to her, “But 344 none of your relatives bears this name.” 345 1:62 So 346 they made signs to the baby’s 347 father, 348 inquiring what he wanted to name his son. 349 1:63 He 350 asked for a writing tablet 351 and wrote, 352 “His name is John.” And they were all amazed. 353 1:64 Immediately 354 Zechariah’s 355 mouth was opened and his tongue 356 released, 357 and he spoke, blessing God. 1:65 All 358 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 359 who heard these things 360 kept them in their hearts, 361 saying, “What then will this child be?” 362 For the Lord’s hand 363 was indeed with him.
1:67 Then 364 his father Zechariah was filled with the Holy Spirit and prophesied, 365
1:68 “Blessed 366 be the Lord God of Israel,
because he has come to help 367 and has redeemed 368 his people.
1:69 For 369 he has raised up 370 a horn of salvation 371 for us in the house of his servant David, 372
1:70 as he spoke through the mouth of his holy prophets from long ago, 373
1:71 that we should be saved 374 from our enemies, 375
and from the hand of all who hate us.
1:72 He has done this 376 to show mercy 377 to our ancestors, 378
and to remember his holy covenant 379 –
1:73 the oath 380 that he swore to our ancestor 381 Abraham.
This oath grants 382
1:74 that we, being rescued from the hand of our 383 enemies,
may serve him without fear, 384
1:75 in holiness and righteousness 385 before him for as long as we live. 386
1:76 And you, child, 387 will be called the prophet 388 of the Most High. 389
For you will go before 390 the Lord to prepare his ways, 391
1:77 to give his people knowledge of salvation 392 through the forgiveness 393 of their sins.
1:78 Because of 394 our God’s tender mercy 395
the dawn 396 will break 397 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 398
to guide our feet into the way 399 of peace.”
1:80 And the child kept growing 400 and becoming strong 401 in spirit, and he was in the wilderness 402 until the day he was revealed 403 to Israel.
1 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
2 tn “River” is not in the Greek text but is supplied for clarity.
3 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
4 tc Most
5 tn Or “desert.”
6 tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.
7 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
8 sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.
9 tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).
11 tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”
12 tn Grk “say to this stone that it should become bread.”
16 tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.
17 tc Most
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 tn Grk “he.”
23 tc Most
24 tn “A high place” is not in the Greek text but has been supplied for clarity.
26 tn Grk “And the devil.”
27 sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”
28 tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.
29 tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.
30 tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.
31 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
32 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
33 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
36 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
37 tc Most
38 tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
39 tc Most later
40 sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.
41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
42 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
43 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
44 tn Grk “and stood him.”
45 sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.
46 tn This is another first class condition, as in v. 3.
46 sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).
51 sn A quotation from Ps 91:12.
56 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
57 tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”
58 sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.
61 tn Here καί (kai) has been translated as “so” to indicate a summary.
62 tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.
63 tn Grk “until a favorable time.”
66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
67 sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).
68 tn Grk “went out.”
69 tn Grk “all the surrounding region.”
71 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
72 tn The imperfect verb has been translated ingressively.
73 sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
74 tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.
76 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
77 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
78 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
79 sn See the note on synagogues in 4:15.
80 tn Grk “according to his custom.”
81 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
82 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.
81 tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.
82 tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.
86 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
87 tn Grk “to evangelize,” “to preach the gospel.”
88 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
89 tc The majority of
90 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
91 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
92 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.
93 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
91 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
92 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
96 tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.
97 tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.
98 tn Or “gazing at,” “staring at.”
101 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
102 sn See the note on today in 2:11.
103 tn Grk “in your hearing.”
106 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
107 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
108 sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.
111 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.
112 sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.
113 sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.
116 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
117 tn Grk “Truly (ἀμήν, amhn), I say to you.”
118 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
121 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
122 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
123 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
126 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
127 sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.
131 sn On Elisha see 2 Kgs 5:1-14.
132 tn Here καί (kai) has been translated as “yet” to indicate the contrast.
133 sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.
136 tn The words “the people” are not in the Greek text but have been supplied.
141 tn Grk “cast.”
142 tn Or “city.”
143 tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.
144 sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.
146 tn Grk “their midst.”
147 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.
151 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
152 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, and it became the hub of operations for Jesus’ Galilean ministry.
153 tn Or “city.”
154 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
156 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
157 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
158 tn Grk “because his word was.”
159 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
161 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
162 sn See the note on synagogues in 4:15.
163 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
166 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
167 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
171 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
172 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
173 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
174 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
175 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
176 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
177 tn This imperfect verb has been translated as an ingressive imperfect.
178 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
179 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
181 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
182 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
183 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
186 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
187 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
188 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
191 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
192 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
193 tn Grk “and immediately.” 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. Instead a new sentence is started in the translation.
194 tn The imperfect verb has been translated ingressively.
196 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
197 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
198 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
201 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
202 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
203 tc Most
204 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
205 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
206 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
206 tn Grk “When it became day.”
207 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
208 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
211 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
212 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
213 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
214 tn Or “cities.”
215 sn Jesus was sent by God for this purpose. This is the language of divine commission.
216 tn Grk “because for this purpose I was sent.”
216 tn Here καί (kai) has been translated as “so” to indicate the summarization.
217 tc Most
221 tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.
222 tn “River” is not in the Greek text but is supplied for clarity.
223 sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.
224 tc Most
225 tn Or “desert.”
226 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.
227 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.
228 tn Or “events.”
229 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”).
231 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
232 tn Or “delivered.”
233 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.
234 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.
236 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.
237 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.
238 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
239 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.
241 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.
242 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.
246 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.
247 sn Herod was Herod the Great, who ruled Palestine from 37
248 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.”
249 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.
250 tn Grk “and her name was Elizabeth.”
251 tn Grk “a wife of the daughters of Aaron.”
251 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.
252 tn Grk “walking in” (an idiom for one’s lifestyle).
253 tn The predicate adjective has the effect of an adverb here (BDF §243).
256 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.
257 tn Grk “were both advanced in days” (an idiom for old age).
261 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.
262 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
263 tn Grk “serving as priest in the order of his division before God.”
266 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.
267 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
268 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.
271 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
272 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.
273 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
276 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.
277 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.
278 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).
281 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.
282 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).
286 tn The passive means that the prayer was heard by God.
287 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
288 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.
291 tn Grk “This will be joy and gladness.”
292 tn Or “because of.”
293 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.
296 tn Grk “before.”
297 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.
298 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.
301 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
302 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).
303 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
306 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
307 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.
311 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
312 tn Grk “How will I know this?”
313 tn Grk “is advanced in days” (an idiom for old age).
316 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
317 tn Grk “the one who is standing before God.”
318 tn Grk “to announce these things of good news to you.”
321 tn Grk “behold.”
322 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
323 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.
326 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
327 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
328 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
331 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
332 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
333 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.”
334 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
335 tn Grk “and,” but the force is causal or explanatory in context.
336 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
336 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.
341 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
342 tn Or “Elizabeth conceived.”
343 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
344 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.
346 tn Grk “Thus.”
347 tn Grk “in the days.”
348 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
349 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).
350 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
351 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.
352 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.
353 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.
354 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.
356 tn Or “promised in marriage.”
357 tn Grk “Joseph, of the house of David.”
361 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
362 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
363 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.
364 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.
365 tc Most
366 tc Most
367 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
368 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).
371 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.
372 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
373 tn Or “grace.”
376 tn Grk “And behold.”
377 tn Grk “you will conceive in your womb.”
378 tn Or “and bear.”
379 tn Grk “you will call his name.”
380 tn See v. 13 for a similar construction.
381 tn Grk “this one.”
382 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.
383 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.
384 tn Or “ancestor.”
386 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.
387 tn Or “over Israel.”
391 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
392 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.
396 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.
397 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
398 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.”
399 tc A few
400 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.
401 tn Grk “behold.”
402 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
403 tn Or “has conceived.”
404 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.
406 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.
411 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
412 tn Grk “behold.”
413 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.
414 tn Grk “let this be to me.”
415 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.
416 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
416 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.
417 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.
421 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.
422 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
423 tn The antecedent of “her” is Elizabeth.
424 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
426 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.
427 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.
428 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.
429 tn Grk “fruit,” which is figurative here for the child she would give birth to.
431 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?”
436 tn Grk “for behold.”
437 tn Grk “when the sound of your greeting [reached] my ears.”
438 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.
441 sn Again the note of being blessed makes the key point of the passage about believing God.
442 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.
443 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
444 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
446 tc A few witnesses, especially Latin
447 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.
448 tn Or “lifts up the Lord in praise.”
449 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.
451 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.
456 tn See the note on the word “servant” in v. 38.
457 tn Grk “for behold.”
458 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).
459 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
461 tn Traditionally, “the Mighty One.”
466 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
467 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
468 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
471 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.
472 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.
476 tn Or “rulers.”
477 tn Or “those of humble position”
481 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
482 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
486 tn Or “because he remembered mercy,” understanding the infinitive as causal.
487 tn Or “his [God’s] loyal love.”
491 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.
492 tn Grk “fathers.”
493 tn Grk “his seed” (an idiom for offspring or descendants).
496 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
497 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
498 sn As is typical with Luke the timing is approximate (about three months), not specific.
501 tn Grk “the time was fulfilled.”
502 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
506 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
507 tn Grk “had magnified his mercy with her.”
508 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
511 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.
512 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
513 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.
516 tn Grk “And,” but with clearly contrastive emphasis in context.
517 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.
518 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
519 sn “No! 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).
521 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
522 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
523 tn Grk “There is no one from your relatives who is called by this name.”
526 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
527 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
528 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.
529 tn Grk “what he might wish to call him.”
531 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
532 sn The writing tablet requested by Zechariah would have been a wax tablet.
533 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
534 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.
536 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
537 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
538 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.
539 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.
541 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
546 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.
547 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
548 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.
549 tn Or “what manner of child will this one be?”
550 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
551 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
552 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
556 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
557 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
558 tn Or “has delivered”; Grk “has accomplished redemption.”
561 tn Grk “and,” but specifying the reason for the praise in the psalm.
562 sn The phrase raised up means for God to bring someone significant onto the scene of history.
563 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.”
564 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.
566 tn Grk “from the ages,” “from eternity.”
571 tn Grk “from long ago, salvation.”
572 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.
576 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.
577 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
578 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.
579 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).
581 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
582 tn Or “forefather”; Grk “father.”
583 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.
586 tc Many important early
587 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
591 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.
592 tn Grk “all our days.”
596 sn Now Zechariah describes his son John (you, child) through v. 77.
597 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.”
598 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
599 tc Most
600 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.
601 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
602 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
606 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.
607 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
608 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).
609 tn Grk “shall visit us.”
611 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
612 tn Or “the path.”
616 tn This verb is imperfect.
617 tn This verb is also imperfect.
618 tn Or “desert.”
619 tn Grk “until the day of his revealing.”