4:31 So 1 he went down to Capernaum, 2 a town 3 in Galilee, and on the Sabbath he began to teach the people. 4 4:32 They 5 were amazed 6 at his teaching, because he spoke 7 with authority. 8
4:33 Now 9 in the synagogue 10 there was a man who had the spirit of an unclean 11 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 12 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 13 of God.” 4:35 But 14 Jesus rebuked him: 15 “Silence! Come out of him!” 16 Then, after the demon threw the man 17 down in their midst, he came out of him without hurting him. 18 4:36 They 19 were all amazed and began to say 20 to one another, “What’s happening here? 21 For with authority and power 22 he commands the unclean spirits, and they come out!” 4:37 So 23 the news 24 about him spread into all areas of the region. 25
4:38 After Jesus left 26 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 27 to help her. 28 4:39 So 29 he stood over her, commanded 30 the fever, and it left her. Immediately 31 she got up and began to serve 32 them.
4:40 As the sun was setting, all those who had any relatives 33 sick with various diseases brought them to Jesus. 34 He placed 35 his hands on every one of them and healed them. 4:41 Demons also came out 36 of many, crying out, 37 “You are the Son of God!” 38 But he rebuked 39 them, and would not allow them to speak, 40 because they knew that he was the Christ. 41
4:42 The next morning 42 Jesus 43 departed and went to a deserted place. Yet 44 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 45 said to them, “I must 46 proclaim the good news of the kingdom 47 of God to the other towns 48 too, for that is what I was sent 49 to do.” 50 4:44 So 51 he continued to preach in the synagogues of Judea. 52
5:1 Now 53 Jesus was standing by the Lake of Gennesaret, 54 and the crowd was pressing around him 55 to hear the word of God. 5:2 He 56 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 57 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 58 Jesus 59 sat down 60 and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 61 your nets for a catch.” 5:5 Simon 62 answered, 63 “Master, 64 we worked hard all night and caught nothing! But at your word 65 I will lower 66 the nets.” 5:6 When 67 they had done this, they caught so many fish that their nets started to tear. 68 5:7 So 69 they motioned 70 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 71 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 72 for I am a sinful man!” 73 5:9 For 74 Peter 75 and all who were with him were astonished 76 at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 77 Then 78 Jesus said to Simon, “Do not be afraid; from now on 79 you will be catching people.” 80 5:11 So 81 when they had brought their boats to shore, they left everything and followed 82 him.
5:12 While 83 Jesus 84 was in one of the towns, 85 a man came 86 to him who was covered with 87 leprosy. 88 When 89 he saw Jesus, he bowed down with his face to the ground 90 and begged him, 91 “Lord, if 92 you are willing, you can make me clean.” 5:13 So 93 he stretched out his hand and touched 94 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 95 he ordered the man 96 to tell no one, 97 but commanded him, 98 “Go 99 and show yourself to a priest, and bring the offering 100 for your cleansing, as Moses commanded, 101 as a testimony to them.” 102 5:15 But the news about him spread even more, 103 and large crowds were gathering together to hear him 104 and to be healed of their illnesses. 5:16 Yet Jesus himself 105 frequently withdrew 106 to the wilderness 107 and prayed.
5:17 Now on 108 one of those days, while he was teaching, there were Pharisees 109 and teachers of the law 110 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 111 and the power of the Lord was with him 112 to heal. 5:18 Just then 113 some men showed up, carrying a paralyzed man 114 on a stretcher. 115 They 116 were trying to bring him in and place him before Jesus. 117 5:19 But 118 since they found 119 no way to carry him in because of the crowd, they went up on the roof 120 and let him down on the stretcher 121 through the roof tiles 122 right 123 in front of Jesus. 124 5:20 When 125 Jesus 126 saw their 127 faith he said, “Friend, 128 your sins are forgiven.” 129 5:21 Then 130 the experts in the law 131 and the Pharisees began to think 132 to themselves, 133 “Who is this man 134 who is uttering blasphemies? 135 Who can forgive sins but God alone?” 5:22 When Jesus perceived 136 their hostile thoughts, 137 he said to them, 138 “Why are you raising objections 139 within yourselves? 5:23 Which is easier, 140 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 141 that the Son of Man 142 has authority on earth to forgive sins” – he said to the paralyzed man 143 – “I tell you, stand up, take your stretcher 144 and go home.” 145 5:25 Immediately 146 he stood up before them, picked 147 up the stretcher 148 he had been lying on, and went home, glorifying 149 God. 5:26 Then 150 astonishment 151 seized them all, and they glorified 152 God. They were filled with awe, 153 saying, “We have seen incredible 154 things 155 today.” 156
5:27 After 157 this, Jesus 158 went out and saw a tax collector 159 named Levi 160 sitting at the tax booth. 161 “Follow me,” 162 he said to him. 5:28 And he got up and followed him, leaving everything 163 behind. 164
5:29 Then 165 Levi gave a great banquet 166 in his house for Jesus, 167 and there was a large crowd of tax collectors and others sitting 168 at the table with them. 5:30 But 169 the Pharisees 170 and their experts in the law 171 complained 172 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 173 5:31 Jesus 174 answered them, “Those who are well don’t need a physician, but those who are sick do. 175 5:32 I have not come 176 to call the righteous, but sinners to repentance.” 177
5:33 Then 178 they said to him, “John’s 179 disciples frequently fast 180 and pray, 181 and so do the disciples of the Pharisees, 182 but yours continue to eat and drink.” 183 5:34 So 184 Jesus said to them, “You cannot make the wedding guests 185 fast while the bridegroom 186 is with them, can you? 187 5:35 But those days are coming, and when the bridegroom is taken from them, 188 at that time 189 they will fast.” 5:36 He also told them a parable: 190 “No one tears a patch from a new garment and sews 191 it on an old garment. If he does, he will have torn 192 the new, and the piece from the new will not match the old. 193 5:37 And no one pours new wine into old wineskins. 194 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 195 5:39 196 No 197 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 198
6:1 Jesus 199 was going through the grain fields on 200 a Sabbath, 201 and his disciples picked some heads of wheat, 202 rubbed them in their hands, and ate them. 203 6:2 But some of the Pharisees 204 said, “Why are you 205 doing what is against the law 206 on the Sabbath?” 6:3 Jesus 207 answered them, 208 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 209 and ate the sacred bread, 210 which is not lawful 211 for any to eat but the priests alone, and 212 gave it to his companions?” 213 6:5 Then 214 he said to them, “The Son of Man is lord 215 of the Sabbath.”
6:6 On 216 another Sabbath, Jesus 217 entered the synagogue 218 and was teaching. Now 219 a man was there whose right hand was withered. 220 6:7 The experts in the law 221 and the Pharisees 222 watched 223 Jesus 224 closely to see if 225 he would heal on the Sabbath, 226 so that they could find a reason to accuse him. 6:8 But 227 he knew 228 their thoughts, 229 and said to the man who had the withered hand, “Get up and stand here.” 230 So 231 he rose and stood there. 6:9 Then 232 Jesus said to them, “I ask you, 233 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 234 looking around 235 at them all, he said to the man, 236 “Stretch out your hand.” The man 237 did so, and his hand was restored. 238 6:11 But they were filled with mindless rage 239 and began debating with one another what they would do 240 to Jesus.
6:12 Now 241 it was during this time that Jesus 242 went out to the mountain 243 to pray, and he spent all night 244 in prayer to God. 245 6:13 When 246 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 247 6:14 Simon 248 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 249 6:15 Matthew, Thomas, 250 James the son of Alphaeus, Simon who was called the Zealot, 251 6:16 Judas the son of James, and Judas Iscariot, 252 who became a traitor.
6:17 Then 253 he came down with them and stood on a level place. 254 And a large number 255 of his disciples had gathered 256 along with 257 a vast multitude from all over Judea, from 258 Jerusalem, 259 and from the seacoast of Tyre 260 and Sidon. 261 They came to hear him and to be healed 262 of their diseases, 6:18 and those who suffered from 263 unclean 264 spirits were cured. 6:19 The 265 whole crowd was trying to touch him, because power 266 was coming out from him and healing them all.
6:20 Then 267 he looked up 268 at his disciples and said:
“Blessed 269 are you who are poor, 270 for the kingdom of God belongs 271 to you.
6:21 “Blessed are you who hunger 272 now, for you will be satisfied. 273
“Blessed are you who weep now, for you will laugh. 274
6:22 “Blessed are you when people 275 hate you, and when they exclude you and insult you and reject you as evil 276 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 277 your reward is great in heaven. For their ancestors 278 did the same things to the prophets. 279
6:24 “But woe 280 to you who are rich, for you have received 281 your comfort 282 already.
6:25 “Woe to you who are well satisfied with food 283 now, for you will be hungry.
“Woe to you 284 who laugh 285 now, for you will mourn and weep.
6:26 “Woe to you 286 when all people 287 speak well of you, for their ancestors 288 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 289 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 290 you. 6:29 To the person who strikes you on the cheek, 291 offer the other as well, 292 and from the person who takes away your coat, 293 do not withhold your tunic 294 either. 295 6:30 Give to everyone who asks you, 296 and do not ask for your possessions 297 back 298 from the person who takes them away. 6:31 Treat others 299 in the same way that you would want them to treat you. 300
6:32 “If 301 you love those who love you, what credit is that to you? For even sinners 302 love those who love them. 303 6:33 And 304 if you do good to those who do good to you, what credit is that to you? Even 305 sinners 306 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 307 what credit is that to you? Even sinners 308 lend to sinners, so that they may be repaid in full. 309 6:35 But love your enemies, and do good, and lend, expecting nothing back. 310 Then 311 your reward will be great, and you will be sons 312 of the Most High, 313 because he is kind to ungrateful and evil people. 314 6:36 Be merciful, 315 just as your Father is merciful.
6:37 “Do 316 not judge, 317 and you will not be judged; 318 do not condemn, and you will not be condemned; forgive, 319 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 320 will be poured 321 into your lap. For the measure you use will be the measure you receive.” 322
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 323 Won’t they both fall 324 into a pit? 6:40 A disciple 325 is not greater than 326 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 327 do you see the speck 328 in your brother’s eye, but fail to see 329 the beam of wood 330 in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
6:43 “For 331 no good tree bears bad 332 fruit, nor again 333 does a bad tree bear good fruit, 6:44 for each tree is known 334 by its own fruit. For figs are not gathered 335 from thorns, nor are grapes picked 336 from brambles. 337 6:45 The good person out of the good treasury of his 338 heart 339 produces good, and the evil person out of his evil treasury 340 produces evil, for his mouth speaks 341 from what fills 342 his heart.
6:46 “Why 343 do you call me ‘Lord, Lord,’ 344 and don’t do what I tell you? 345
6:47 “Everyone who comes to me and listens to my words and puts them into practice 346 – I will show you what he is like: 6:48 He is like a man 347 building a house, who dug down deep, 348 and laid the foundation on bedrock. When 349 a flood came, the river 350 burst against that house but 351 could not shake it, because it had been well built. 352 6:49 But the person who hears and does not put my words into practice 353 is like a man who built a house on the ground without a foundation. When 354 the river burst against that house, 355 it collapsed immediately, and was utterly destroyed!” 356
7:1 After Jesus 357 had finished teaching all this to the people, 358 he entered Capernaum. 359 7:2 A centurion 360 there 361 had a slave 362 who was highly regarded, 363 but who was sick and at the point of death. 7:3 When the centurion 364 heard 365 about Jesus, he sent some Jewish elders 366 to him, asking him to come 367 and heal his slave. 7:4 When 368 they came 369 to Jesus, they urged 370 him earnestly, 371 “He is worthy 372 to have you do this for him, 7:5 because he loves our nation, 373 and even 374 built our synagogue.” 375 7:6 So 376 Jesus went with them. When 377 he was not far from the house, the centurion 378 sent friends to say to him, “Lord, do not trouble yourself, 379 for I am not worthy 380 to have you come under my roof. 7:7 That is why 381 I did not presume 382 to come to you. Instead, say the word, and my servant must be healed. 383 7:8 For I too am a man set under authority, with soldiers under me. 384 I say to this one, ‘Go,’ and he goes, 385 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 386 7:9 When Jesus heard this, he was amazed 387 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 388 7:10 So 389 when those who had been sent returned to the house, they found the slave 390 well.
7:11 Soon 391 afterward 392 Jesus 393 went to a town 394 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 395 who had died was being carried out, 396 the only son of his mother (who 397 was a widow 398 ), and a large crowd from the town 399 was with her. 7:13 When 400 the Lord saw her, he had compassion 401 for her and said to her, “Do not weep.” 402 7:14 Then 403 he came up 404 and touched 405 the bier, 406 and those who carried it stood still. He 407 said, “Young man, I say to you, get up!” 7:15 So 408 the dead man 409 sat up and began to speak, and Jesus 410 gave him back 411 to his mother. 7:16 Fear 412 seized them all, and they began to glorify 413 God, saying, “A great prophet 414 has appeared 415 among us!” and “God has come to help 416 his people!” 7:17 This 417 report 418 about Jesus 419 circulated 420 throughout 421 Judea and all the surrounding country.
7:18 John’s 422 disciples informed him about all these things. So 423 John called 424 two of his disciples 7:19 and sent them to Jesus 425 to ask, 426 “Are you the one who is to come, 427 or should we look for another?” 7:20 When 428 the men came to Jesus, 429 they said, “John the Baptist has sent us to you to ask, 430 ‘Are you the one who is to come, or should we look for another?’” 431 7:21 At that very time 432 Jesus 433 cured many people of diseases, sicknesses, 434 and evil spirits, and granted 435 sight to many who were blind. 7:22 So 436 he answered them, 437 “Go tell 438 John what you have seen and heard: 439 The blind see, the lame walk, lepers are cleansed, the 440 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 441 who takes no offense at me.”
7:24 When 442 John’s messengers had gone, Jesus 443 began to speak to the crowds about John: “What did you go out into the wilderness 444 to see? A reed shaken by the wind? 445 7:25 What 446 did you go out to see? A man dressed in fancy 447 clothes? 448 Look, those who wear fancy clothes and live in luxury 449 are in kings’ courts! 450 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 451 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 452 who will prepare your way before you.’ 453 7:28 I tell you, among those born of women no one is greater 454 than John. 455 Yet the one who is least 456 in the kingdom of God 457 is greater than he is.” 7:29 (Now 458 all the people who heard this, even the tax collectors, 459 acknowledged 460 God’s justice, because they had been baptized 461 with John’s baptism. 7:30 However, the Pharisees 462 and the experts in religious law 463 rejected God’s purpose 464 for themselves, because they had not been baptized 465 by John. 466 ) 467
7:31 “To what then should I compare the people 468 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 469
‘We played the flute for you, yet you did not dance; 470
we wailed in mourning, 471 yet you did not weep.’
7:33 For John the Baptist has come 472 eating no bread and drinking no wine, 473 and you say, ‘He has a demon!’ 474 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 475 a glutton and a drunk, a friend of tax collectors and sinners!’ 476 7:35 But wisdom is vindicated 477 by all her children.” 478
7:36 Now one of the Pharisees 479 asked Jesus 480 to have dinner with him, so 481 he went into the Pharisee’s house and took his place at the table. 482 7:37 Then 483 when a woman of that town, who was a sinner, learned that Jesus 484 was dining 485 at the Pharisee’s house, she brought an alabaster jar 486 of perfumed oil. 487 7:38 As 488 she stood 489 behind him at his feet, weeping, she began to wet his feet with her tears. She 490 wiped them with her hair, 491 kissed 492 them, 493 and anointed 494 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 495 he said to himself, “If this man were a prophet, 496 he would know who and what kind of woman 497 this is who is touching him, that she is a sinner.” 7:40 So 498 Jesus answered him, 499 “Simon, I have something to say to you.” He replied, 500 “Say it, Teacher.” 7:41 “A certain creditor 501 had two debtors; one owed him 502 five hundred silver coins, 503 and the other fifty. 7:42 When they could not pay, he canceled 504 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 505 “I suppose the one who had the bigger debt canceled.” 506 Jesus 507 said to him, “You have judged rightly.” 7:44 Then, 508 turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, 509 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 510 but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet 511 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 512 but the one who is forgiven little loves little.” 7:48 Then 513 Jesus 514 said to her, “Your sins are forgiven.” 515 7:49 But 516 those who were at the table 517 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 518 said to the woman, “Your faith 519 has saved you; 520 go in peace.”
8:1 Some time 521 afterward 522 he went on through towns 523 and villages, preaching and proclaiming the good news 524 of the kingdom of God. 525 The 526 twelve were with him, 8:2 and also some women 527 who had been healed of evil spirits and disabilities: 528 Mary 529 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 530 (Herod’s 531 household manager), 532 Susanna, and many others who provided for them 533 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 534 from one town after another, 535 he spoke to them 536 in a parable: 8:5 “A sower went out to sow 537 his seed. 538 And as he sowed, some fell along the path and was trampled on, and the wild birds 539 devoured it. 8:6 Other seed fell on rock, 540 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 541 and they grew up with it and choked 542 it. 8:8 But 543 other seed fell on good soil and grew, 544 and it produced a hundred times as much grain.” 545 As he said this, 546 he called out, “The one who has ears to hear had better listen!” 547
8:9 Then 548 his disciples asked him what this parable meant. 549 8:10 He 550 said, “You have been given 551 the opportunity to know 552 the secrets 553 of the kingdom of God, 554 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 555
8:11 “Now the parable means 556 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 557 comes and takes away the word 558 from their hearts, so that they may not believe 559 and be saved. 8:13 Those 560 on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, 561 but 562 in a time of testing 563 fall away. 564 8:14 As for the seed that 565 fell among thorns, these are the ones who hear, but 566 as they go on their way they are choked 567 by the worries and riches and pleasures of life, 568 and their fruit does not mature. 569 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 570 the word, cling to it 571 with an honest and good 572 heart, and bear fruit with steadfast endurance. 573
8:16 “No one lights 574 a lamp 575 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 576 8:17 For nothing is hidden 577 that will not be revealed, 578 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 579 for whoever has will be given more, but 580 whoever does not have, even what he thinks he has 581 will be taken from him.”
8:19 Now Jesus’ 582 mother and his brothers 583 came to him, but 584 they could not get near him because of the crowd. 8:20 So 585 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 586 to them, “My mother and my brothers are those 587 who hear the word of God and do it.” 588
8:22 One 589 day Jesus 590 got into a boat 591 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 592 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 593 came down on the lake, 594 and the boat 595 started filling up with water, and they were in danger. 8:24 They 596 came 597 and woke him, saying, “Master, Master, 598 we are about to die!” So 599 he got up and rebuked 600 the wind and the raging waves; 601 they died down, and it was calm. 8:25 Then 602 he said to them, “Where is your faith?” 603 But they were afraid and amazed, 604 saying to one another, “Who then is this? He commands even the winds and the water, 605 and they obey him!”
8:26 So 606 they sailed over to the region of the Gerasenes, 607 which is opposite 608 Galilee. 8:27 As 609 Jesus 610 stepped ashore, 611 a certain man from the town 612 met him who was possessed by demons. 613 For a long time this man 614 had worn no clothes and had not lived in a house, but among 615 the tombs. 8:28 When he saw 616 Jesus, he cried out, fell 617 down before him, and shouted with a loud voice, “Leave me alone, 618 Jesus, Son of the Most High 619 God! I beg you, do not torment 620 me!” 8:29 For Jesus 621 had started commanding 622 the evil 623 spirit to come out of the man. (For it had seized him many times, so 624 he would be bound with chains and shackles 625 and kept under guard. But 626 he would break the restraints and be driven by the demon into deserted 627 places.) 628 8:30 Jesus then 629 asked him, “What is your name?” He 630 said, “Legion,” 631 because many demons had entered him. 8:31 And they began to beg 632 him not to order 633 them to depart into the abyss. 634 8:32 Now a large herd of pigs was feeding there on the hillside, 635 and the demonic spirits 636 begged Jesus 637 to let them go into them. He gave them permission. 638 8:33 So 639 the demons came out of the man and went into the pigs, and the herd of pigs 640 rushed down the steep slope into the lake and drowned. 8:34 When 641 the herdsmen saw what had happened, they ran off and spread the news 642 in the town 643 and countryside. 8:35 So 644 the people went out to see what had happened, and they came to Jesus. They 645 found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those 646 who had seen it told them how the man who had been demon-possessed had been healed. 647 8:37 Then 648 all the people of the Gerasenes 649 and the surrounding region 650 asked Jesus 651 to leave them alone, 652 for they were seized with great fear. 653 So 654 he got into the boat and left. 655 8:38 The man from whom the demons had gone out begged to go 656 with him, but Jesus 657 sent him away, saying, 8:39 “Return to your home, 658 and declare 659 what God has done for you.” 660 So 661 he went away, proclaiming throughout the whole town 662 what Jesus 663 had done for him.
8:40 Now when Jesus returned, 664 the crowd welcomed him, because they were all waiting for him.
1 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.
2 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.
3 tn Or “city.”
4 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
5 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
6 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
7 tn Grk “because his word was.”
8 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.
9 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).
10 sn See the note on synagogues in 4:15.
11 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.”
12 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.
13 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.
14 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
15 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
16 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.
17 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
18 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
19 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
20 tn This imperfect verb has been translated as an ingressive imperfect.
21 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?!”
22 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.
23 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
24 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
25 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
26 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.
27 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
28 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.
29 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
30 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).
31 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.
32 tn The imperfect verb has been translated ingressively.
33 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.
34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
35 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
36 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
37 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
38 tc Most
39 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
40 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).
41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
42 tn Grk “When it became day.”
43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
44 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
46 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
47 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
48 tn Or “cities.”
49 sn Jesus was sent by God for this purpose. This is the language of divine commission.
50 tn Grk “because for this purpose I was sent.”
51 tn Here καί (kai) has been translated as “so” to indicate the summarization.
52 tc Most
53 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.
54 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
55 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
56 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
57 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
60 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
61 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
62 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
63 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
64 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
65 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
66 tn Or “let down.”
67 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
68 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
69 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
70 tn That is, “they signaled by making gestures” (L&N 33.485).
71 tn This infinitive conveys the idea that the boats were at the point of sinking.
72 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
73 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
74 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
75 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
76 sn In the Greek text, this term is in an emphatic position.
77 tn Or “business associates.”
78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
79 sn From now on is a common Lukan expression, see Luke 1:48.
80 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
81 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
82 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
83 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.
84 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
85 tn Or “cities.”
86 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).
87 tn Grk “full of leprosy” (an idiom for a severe condition).
88 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).
89 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.
90 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
91 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
92 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
93 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
94 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
96 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
97 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
98 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
99 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
100 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
101 sn On the phrase as Moses commanded see Lev 14:1-32.
102 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
103 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
104 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.
105 tn Here αὐτός (autos) has been translated reflexively.
106 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
107 tn Or “desert.”
108 tn Grk “And it happened that on.” 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.
109 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
110 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
111 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
112 tc Most
113 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
114 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
115 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
116 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
117 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
118 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
119 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
120 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
121 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
122 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
123 tn Grk “in the midst.”
124 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
125 tn Here καί (kai) has not been translated because of differences between Greek and English style.
126 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
127 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
128 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
129 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
130 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
131 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
132 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
133 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
134 tn Grk “this one” (οὗτος, Joutos).
135 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
136 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
137 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
138 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.
139 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
140 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
141 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
142 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
143 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
144 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
145 tn Grk “to your house.”
146 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
147 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
148 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
149 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
150 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
151 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
152 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
153 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
154 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
155 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
156 sn See the note on today in 2:11.
157 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
158 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
159 sn See the note on tax collectors in 3:12.
160 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
161 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
162 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
163 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
164 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
165 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
166 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
167 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
168 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
169 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
170 sn See the note on Pharisees in 5:17.
171 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
172 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
173 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
174 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
175 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
176 sn I have not come is another commission statement by Jesus; see 4:43-44.
177 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
179 tc Most
180 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
181 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
182 sn See the note on Pharisees in 5:17.
183 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
184 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
185 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
186 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
187 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
188 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
189 tn Grk “then in those days.”
190 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
191 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
192 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
193 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
194 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
195 tc Most
196 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
197 tc ‡ Although most
198 tc Most
199 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
200 tn Grk “Now it happened that on.” 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.
201 tc Most later
202 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
203 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
204 sn See the note on Pharisees in 5:17.
205 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
206 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
207 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
208 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
209 tn Grk “and took.”
210 tn Grk “the bread of presentation.”
211 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
212 tc Most
213 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
214 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
215 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
216 tn Grk “Now it happened that on.” 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.
217 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
218 sn See the note on synagogues in 4:15.
219 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
220 tn Grk “a man was there and his right hand was withered.”
221 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
222 sn See the note on Pharisees in 5:17.
223 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
224 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
225 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
226 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
227 tn Here the conjunction δέ (de) has been translated as contrastive.
228 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
229 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
230 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
231 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
232 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
233 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
234 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
235 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
236 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
237 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
238 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
239 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
240 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
241 tn Grk “Now it happened that in.” 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.
242 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
243 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
244 sn This is the only time all night prayer is mentioned in the NT.
245 tn This is an objective genitive, so prayer “to God.”
246 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
247 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
248 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
249 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
250 sn This is the “doubting Thomas” of John 20:24-29.
251 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
252 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
254 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.
255 tn Grk “large crowd.”
256 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.
257 tn Grk “and.”
258 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.
259 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
260 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
261 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
262 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.
263 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
264 sn Unclean spirits refers to evil spirits. See Luke 4:33.
265 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
266 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
267 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
268 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.
269 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
270 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
271 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
272 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).
273 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
274 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
275 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
276 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.
277 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
278 tn Or “forefathers”; Grk “fathers.”
279 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
280 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
281 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
282 tn Grk “your consolation.”
283 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
284 tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë1,13 579 700 892 1241 2542 al), though found in most (Ì75 A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
285 sn That is, laugh with happiness and joy.
286 tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.
287 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
288 tn Or “forefathers”; Grk “fathers.”
289 sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.
290 tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).
291 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
292 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.
293 tn Or “cloak.”
294 tn See the note on the word “tunics” in 3:11.
295 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.
296 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
297 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
298 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
299 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
300 sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.
301 tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.
302 sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.
303 sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.
304 tc ‡ Three key
305 tc Most
306 sn See the note on the word sinners in v. 32.
307 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
308 sn See the note on the word sinners in v. 32.
309 tn Grk “to receive as much again.”
310 tn Or “in return.”
311 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
312 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
313 sn That is, “sons of God.”
314 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
315 sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”
316 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
317 sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.
318 sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.
319 sn On forgive see Luke 11:4; 1 Pet 3:7.
320 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
321 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
322 tn Grk “by [the measure] with which you measure it will be measured back to you.”
323 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).
324 sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.
325 tn Or “student.”
326 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
327 tn Here δέ (de) has not been translated.
328 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
329 tn Or “do not notice.”
330 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
331 tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.
332 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
333 tc Most
334 sn The principle of the passage is that one produces what one is.
335 tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.
336 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
337 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
338 tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).
339 sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.
340 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
341 sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).
342 tn Grk “for out of the abundance of the heart his mouth speaks.”
343 tn Here δέ (de) has not been translated.
344 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
345 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
346 tn Grk “and does them.”
347 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
348 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
349 tn Here δέ (de) has not been translated.
350 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
351 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
352 tc Most
353 tn Grk “does not do [them].”
354 tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.
355 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
356 tn Grk “and its crash was great.”
357 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
358 tn Grk “After he had completed all his sayings in the hearing of the people.”
359 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.
360 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
361 tn The word “there” is not in the Greek text, but is implied.
362 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual 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. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
363 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
364 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
365 tn The participle ἀκούσας (akousas) has been taken temporally.
366 sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.
367 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
368 tn Here δέ (de) has not been translated.
369 tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).
370 tn Or “implored.”
371 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
372 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
373 tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).
374 tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.
375 sn See the note on synagogues in 4:15.
376 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
377 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
378 sn See the note on the word centurion in 7:2.
379 tn Or “do not be bothered.”
380 sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.
381 tn Or “roof; therefore.”
382 tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.
383 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
384 tn Grk “having soldiers under me.”
385 sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.
386 tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
387 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
388 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
389 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
390 tc Most
391 tn Grk “And it happened that soon.” 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.
392 tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”
393 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
394 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
395 tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
396 tn That is, carried out for burial. This was a funeral procession.
397 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
398 sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.
399 tn Or “city.”
400 tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.
401 sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).
402 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
403 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
404 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
405 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
406 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
407 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
408 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
409 tn Or “the deceased.”
410 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
411 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
412 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
413 tn This imperfect verb has been translated as an ingressive imperfect.
414 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
415 tn Grk “arisen.”
416 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
417 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
418 sn See Luke 4:14 for a similar report.
419 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
420 tn Grk “went out.”
421 tn Grk “through the whole of.”
422 tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.
423 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
424 tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
425 tc ‡ Although most
426 tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
427 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.
428 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
429 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
430 tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.
431 tn This question is repeated word for word from v. 19.
432 tn Grk “In that hour.”
433 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
434 tn Grk “and sicknesses,” 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.
435 tn Or “and bestowed (sight) on.”
436 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
437 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
438 sn The same verb has been translated “inform” in 7:18.
439 sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.
440 tn Grk “and the,” 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.
441 tn Grk “whoever.”
442 tn Here δέ (de) has not been translated.
443 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
444 tn Or “desert.”
445 tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.
446 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
447 tn Or “soft”; see L&N 79.100.
448 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
449 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
450 tn Or “palaces.”
451 tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).
452 tn Grk “before your face” (an idiom).
453 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.
454 sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.
455 tc The earliest and best
456 sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.
457 sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.
458 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
459 sn See the note on tax collectors in 3:12.
460 tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.
461 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
462 sn See the note on Pharisees in 5:17.
463 tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).
464 tn Or “plan.”
465 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.
466 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
467 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
468 tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.
469 tn Grk “They are like children sitting…and calling out…who say.”
470 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
471 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
472 tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.
473 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
474 sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.
475 tn Grk “Behold a man.”
476 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
477 tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.
478 tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
479 sn See the note on Pharisees in 5:17.
480 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
481 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
482 tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
483 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).
484 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
485 tn Grk “was reclining at table.”
486 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
487 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.
488 tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
489 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
490 tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
491 tn Grk “with the hair of her head.”
492 tn Grk “and kissed,” 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.
493 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
494 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
495 tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
496 tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”
497 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
498 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
499 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
500 tn Grk “he said.”
501 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
502 tn The word “him” is not in the Greek text, but is implied.
503 tn Grk “five hundred denarii.”
504 tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
505 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
506 tn Grk “the one to whom he forgave more” (see v. 42).
507 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
508 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
509 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
510 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
511 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
512 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
513 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
514 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
515 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
516 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
517 tn Grk “were reclining at table.”
518 tn Here δέ (de) has not been translated.
519 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
520 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
521 tn Grk “And it happened that some time.” 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.
522 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
523 tn Or “cities.”
524 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
525 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
526 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
527 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
528 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
529 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
530 sn Cuza is also spelled “Chuza” in many English translations.
531 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
532 tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
533 tc Many
534 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
535 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
536 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
537 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
538 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
539 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
540 sn The rock in Palestine would be a limestone base lying right under the soil.
541 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
542 sn That is, crowded out the good plants.
543 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
544 tn Grk “when it grew, after it grew.”
545 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
546 tn Grk “said these things.”
547 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
548 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
549 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
550 tn Here δέ (de) has not been translated.
551 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
552 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
553 tn Grk “the mysteries.”
554 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
555 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
556 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
557 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
558 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
559 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
560 tn Here δέ (de) has not been translated.
561 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
562 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
563 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
564 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
565 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
566 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
567 sn That is, their concern for spiritual things is crowded out by material things.
568 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
569 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
570 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
571 sn There is a tenacity that is a part of spiritual fruitfulness.
572 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
573 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
574 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
575 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
576 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
577 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
578 tn Or “disclosed.”
579 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
580 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
581 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
582 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
583 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
584 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
585 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
586 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
587 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
588 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
589 tn Grk “Now it happened that one.” 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 δέ (de) has not been translated either.
590 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
591 sn A boat that held all the disciples would be of significant size.
592 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
593 tn Or “a squall.”
594 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
595 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
596 tn Here δέ (de) has not been translated.
597 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
598 tn The double vocative shows great emotion.
599 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
600 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
601 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
602 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
603 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
604 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
605 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
606 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
607 tc The textual tradition here is quite complicated. Most
608 sn That is, across the Sea of Galilee from Galilee.
609 tn Here δέ (de) has not been translated.
610 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
611 tn Grk “stepped out on land.”
612 tn Or “city.”
613 tn Grk “who had demons.”
614 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
615 tn Or “in.”
616 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
617 tn Grk “and fell,” 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.
618 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi 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 OT 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 own, 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). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. 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….”
619 sn On the title Most High see Luke 1:35.
620 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
621 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
622 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
623 tn Grk “unclean.”
624 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
625 tn Or “fetters”; these were chains for the feet.
626 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
627 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
628 sn This is a parenthetical, explanatory comment by the author.
629 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
630 tn Here δέ (de) has not been translated.
631 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
632 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
633 tn Or “command.”
634 tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).
635 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
636 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
637 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
638 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
639 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
640 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
641 tn Here δέ (de) has not been translated.
642 tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.
643 tn Or “city.”
644 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
645 tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
646 tn Here δέ (de) has not been translated.
647 tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.
648 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
649 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
650 tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”
651 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
652 tn Or “to depart from them.”
653 sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.
654 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.
655 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
656 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
657 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
658 tn Grk “your house.”
659 tn Or “describe.”
660 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
661 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
662 tn Or “city.”
663 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
664 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).