5:1 Now 1 Jesus was standing by the Lake of Gennesaret, 2 and the crowd was pressing around him 3 to hear the word of God. 5:2 He 4 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 5 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 6 Jesus 7 sat down 8 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 9 your nets for a catch.” 5:5 Simon 10 answered, 11 “Master, 12 we worked hard all night and caught nothing! But at your word 13 I will lower 14 the nets.” 5:6 When 15 they had done this, they caught so many fish that their nets started to tear. 16 5:7 So 17 they motioned 18 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. 19 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 20 for I am a sinful man!” 21 5:9 For 22 Peter 23 and all who were with him were astonished 24 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. 25 Then 26 Jesus said to Simon, “Do not be afraid; from now on 27 you will be catching people.” 28 5:11 So 29 when they had brought their boats to shore, they left everything and followed 30 him.
5:12 While 31 Jesus 32 was in one of the towns, 33 a man came 34 to him who was covered with 35 leprosy. 36 When 37 he saw Jesus, he bowed down with his face to the ground 38 and begged him, 39 “Lord, if 40 you are willing, you can make me clean.” 5:13 So 41 he stretched out his hand and touched 42 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 43 he ordered the man 44 to tell no one, 45 but commanded him, 46 “Go 47 and show yourself to a priest, and bring the offering 48 for your cleansing, as Moses commanded, 49 as a testimony to them.” 50 5:15 But the news about him spread even more, 51 and large crowds were gathering together to hear him 52 and to be healed of their illnesses. 5:16 Yet Jesus himself 53 frequently withdrew 54 to the wilderness 55 and prayed.
5:17 Now on 56 one of those days, while he was teaching, there were Pharisees 57 and teachers of the law 58 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 59 and the power of the Lord was with him 60 to heal. 5:18 Just then 61 some men showed up, carrying a paralyzed man 62 on a stretcher. 63 They 64 were trying to bring him in and place him before Jesus. 65 5:19 But 66 since they found 67 no way to carry him in because of the crowd, they went up on the roof 68 and let him down on the stretcher 69 through the roof tiles 70 right 71 in front of Jesus. 72 5:20 When 73 Jesus 74 saw their 75 faith he said, “Friend, 76 your sins are forgiven.” 77 5:21 Then 78 the experts in the law 79 and the Pharisees began to think 80 to themselves, 81 “Who is this man 82 who is uttering blasphemies? 83 Who can forgive sins but God alone?” 5:22 When Jesus perceived 84 their hostile thoughts, 85 he said to them, 86 “Why are you raising objections 87 within yourselves? 5:23 Which is easier, 88 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 89 that the Son of Man 90 has authority on earth to forgive sins” – he said to the paralyzed man 91 – “I tell you, stand up, take your stretcher 92 and go home.” 93 5:25 Immediately 94 he stood up before them, picked 95 up the stretcher 96 he had been lying on, and went home, glorifying 97 God. 5:26 Then 98 astonishment 99 seized them all, and they glorified 100 God. They were filled with awe, 101 saying, “We have seen incredible 102 things 103 today.” 104
5:27 After 105 this, Jesus 106 went out and saw a tax collector 107 named Levi 108 sitting at the tax booth. 109 “Follow me,” 110 he said to him. 5:28 And he got up and followed him, leaving everything 111 behind. 112
5:29 Then 113 Levi gave a great banquet 114 in his house for Jesus, 115 and there was a large crowd of tax collectors and others sitting 116 at the table with them. 5:30 But 117 the Pharisees 118 and their experts in the law 119 complained 120 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 121 5:31 Jesus 122 answered them, “Those who are well don’t need a physician, but those who are sick do. 123 5:32 I have not come 124 to call the righteous, but sinners to repentance.” 125
5:33 Then 126 they said to him, “John’s 127 disciples frequently fast 128 and pray, 129 and so do the disciples of the Pharisees, 130 but yours continue to eat and drink.” 131 5:34 So 132 Jesus said to them, “You cannot make the wedding guests 133 fast while the bridegroom 134 is with them, can you? 135 5:35 But those days are coming, and when the bridegroom is taken from them, 136 at that time 137 they will fast.” 5:36 He also told them a parable: 138 “No one tears a patch from a new garment and sews 139 it on an old garment. If he does, he will have torn 140 the new, and the piece from the new will not match the old. 141 5:37 And no one pours new wine into old wineskins. 142 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. 143 5:39 144 No 145 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 146
6:1 Jesus 147 was going through the grain fields on 148 a Sabbath, 149 and his disciples picked some heads of wheat, 150 rubbed them in their hands, and ate them. 151 6:2 But some of the Pharisees 152 said, “Why are you 153 doing what is against the law 154 on the Sabbath?” 6:3 Jesus 155 answered them, 156 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 157 and ate the sacred bread, 158 which is not lawful 159 for any to eat but the priests alone, and 160 gave it to his companions?” 161 6:5 Then 162 he said to them, “The Son of Man is lord 163 of the Sabbath.”
6:6 On 164 another Sabbath, Jesus 165 entered the synagogue 166 and was teaching. Now 167 a man was there whose right hand was withered. 168 6:7 The experts in the law 169 and the Pharisees 170 watched 171 Jesus 172 closely to see if 173 he would heal on the Sabbath, 174 so that they could find a reason to accuse him. 6:8 But 175 he knew 176 their thoughts, 177 and said to the man who had the withered hand, “Get up and stand here.” 178 So 179 he rose and stood there. 6:9 Then 180 Jesus said to them, “I ask you, 181 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 182 looking around 183 at them all, he said to the man, 184 “Stretch out your hand.” The man 185 did so, and his hand was restored. 186 6:11 But they were filled with mindless rage 187 and began debating with one another what they would do 188 to Jesus.
6:12 Now 189 it was during this time that Jesus 190 went out to the mountain 191 to pray, and he spent all night 192 in prayer to God. 193 6:13 When 194 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 195 6:14 Simon 196 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 197 6:15 Matthew, Thomas, 198 James the son of Alphaeus, Simon who was called the Zealot, 199 6:16 Judas the son of James, and Judas Iscariot, 200 who became a traitor.
6:17 Then 201 he came down with them and stood on a level place. 202 And a large number 203 of his disciples had gathered 204 along with 205 a vast multitude from all over Judea, from 206 Jerusalem, 207 and from the seacoast of Tyre 208 and Sidon. 209 They came to hear him and to be healed 210 of their diseases, 6:18 and those who suffered from 211 unclean 212 spirits were cured. 6:19 The 213 whole crowd was trying to touch him, because power 214 was coming out from him and healing them all.
6:20 Then 215 he looked up 216 at his disciples and said:
“Blessed 217 are you who are poor, 218 for the kingdom of God belongs 219 to you.
6:21 “Blessed are you who hunger 220 now, for you will be satisfied. 221
“Blessed are you who weep now, for you will laugh. 222
6:22 “Blessed are you when people 223 hate you, and when they exclude you and insult you and reject you as evil 224 on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because 225 your reward is great in heaven. For their ancestors 226 did the same things to the prophets. 227
6:24 “But woe 228 to you who are rich, for you have received 229 your comfort 230 already.
6:25 “Woe to you who are well satisfied with food 231 now, for you will be hungry.
“Woe to you 232 who laugh 233 now, for you will mourn and weep.
6:26 “Woe to you 234 when all people 235 speak well of you, for their ancestors 236 did the same things to the false prophets.
6:27 “But I say to you who are listening: Love your enemies, 237 do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat 238 you. 6:29 To the person who strikes you on the cheek, 239 offer the other as well, 240 and from the person who takes away your coat, 241 do not withhold your tunic 242 either. 243 6:30 Give to everyone who asks you, 244 and do not ask for your possessions 245 back 246 from the person who takes them away. 6:31 Treat others 247 in the same way that you would want them to treat you. 248
6:32 “If 249 you love those who love you, what credit is that to you? For even sinners 250 love those who love them. 251 6:33 And 252 if you do good to those who do good to you, what credit is that to you? Even 253 sinners 254 do the same. 6:34 And if you lend to those from whom you hope to be repaid, 255 what credit is that to you? Even sinners 256 lend to sinners, so that they may be repaid in full. 257 6:35 But love your enemies, and do good, and lend, expecting nothing back. 258 Then 259 your reward will be great, and you will be sons 260 of the Most High, 261 because he is kind to ungrateful and evil people. 262 6:36 Be merciful, 263 just as your Father is merciful.
6:37 “Do 264 not judge, 265 and you will not be judged; 266 do not condemn, and you will not be condemned; forgive, 267 and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 268 will be poured 269 into your lap. For the measure you use will be the measure you receive.” 270
6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? 271 Won’t they both fall 272 into a pit? 6:40 A disciple 273 is not greater than 274 his teacher, but everyone when fully trained will be like his teacher. 6:41 Why 275 do you see the speck 276 in your brother’s eye, but fail to see 277 the beam of wood 278 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 279 no good tree bears bad 280 fruit, nor again 281 does a bad tree bear good fruit, 6:44 for each tree is known 282 by its own fruit. For figs are not gathered 283 from thorns, nor are grapes picked 284 from brambles. 285 6:45 The good person out of the good treasury of his 286 heart 287 produces good, and the evil person out of his evil treasury 288 produces evil, for his mouth speaks 289 from what fills 290 his heart.
6:46 “Why 291 do you call me ‘Lord, Lord,’ 292 and don’t do what I tell you? 293
6:47 “Everyone who comes to me and listens to my words and puts them into practice 294 – I will show you what he is like: 6:48 He is like a man 295 building a house, who dug down deep, 296 and laid the foundation on bedrock. When 297 a flood came, the river 298 burst against that house but 299 could not shake it, because it had been well built. 300 6:49 But the person who hears and does not put my words into practice 301 is like a man who built a house on the ground without a foundation. When 302 the river burst against that house, 303 it collapsed immediately, and was utterly destroyed!” 304
7:1 After Jesus 305 had finished teaching all this to the people, 306 he entered Capernaum. 307 7:2 A centurion 308 there 309 had a slave 310 who was highly regarded, 311 but who was sick and at the point of death. 7:3 When the centurion 312 heard 313 about Jesus, he sent some Jewish elders 314 to him, asking him to come 315 and heal his slave. 7:4 When 316 they came 317 to Jesus, they urged 318 him earnestly, 319 “He is worthy 320 to have you do this for him, 7:5 because he loves our nation, 321 and even 322 built our synagogue.” 323 7:6 So 324 Jesus went with them. When 325 he was not far from the house, the centurion 326 sent friends to say to him, “Lord, do not trouble yourself, 327 for I am not worthy 328 to have you come under my roof. 7:7 That is why 329 I did not presume 330 to come to you. Instead, say the word, and my servant must be healed. 331 7:8 For I too am a man set under authority, with soldiers under me. 332 I say to this one, ‘Go,’ and he goes, 333 and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 334 7:9 When Jesus heard this, he was amazed 335 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 336 7:10 So 337 when those who had been sent returned to the house, they found the slave 338 well.
7:11 Soon 339 afterward 340 Jesus 341 went to a town 342 called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man 343 who had died was being carried out, 344 the only son of his mother (who 345 was a widow 346 ), and a large crowd from the town 347 was with her. 7:13 When 348 the Lord saw her, he had compassion 349 for her and said to her, “Do not weep.” 350 7:14 Then 351 he came up 352 and touched 353 the bier, 354 and those who carried it stood still. He 355 said, “Young man, I say to you, get up!” 7:15 So 356 the dead man 357 sat up and began to speak, and Jesus 358 gave him back 359 to his mother. 7:16 Fear 360 seized them all, and they began to glorify 361 God, saying, “A great prophet 362 has appeared 363 among us!” and “God has come to help 364 his people!” 7:17 This 365 report 366 about Jesus 367 circulated 368 throughout 369 Judea and all the surrounding country.
7:18 John’s 370 disciples informed him about all these things. So 371 John called 372 two of his disciples 7:19 and sent them to Jesus 373 to ask, 374 “Are you the one who is to come, 375 or should we look for another?” 7:20 When 376 the men came to Jesus, 377 they said, “John the Baptist has sent us to you to ask, 378 ‘Are you the one who is to come, or should we look for another?’” 379 7:21 At that very time 380 Jesus 381 cured many people of diseases, sicknesses, 382 and evil spirits, and granted 383 sight to many who were blind. 7:22 So 384 he answered them, 385 “Go tell 386 John what you have seen and heard: 387 The blind see, the lame walk, lepers are cleansed, the 388 deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone 389 who takes no offense at me.”
7:24 When 390 John’s messengers had gone, Jesus 391 began to speak to the crowds about John: “What did you go out into the wilderness 392 to see? A reed shaken by the wind? 393 7:25 What 394 did you go out to see? A man dressed in fancy 395 clothes? 396 Look, those who wear fancy clothes and live in luxury 397 are in kings’ courts! 398 7:26 What did you go out to see? A prophet? Yes, I tell you, and more 399 than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, 400 who will prepare your way before you.’ 401 7:28 I tell you, among those born of women no one is greater 402 than John. 403 Yet the one who is least 404 in the kingdom of God 405 is greater than he is.” 7:29 (Now 406 all the people who heard this, even the tax collectors, 407 acknowledged 408 God’s justice, because they had been baptized 409 with John’s baptism. 7:30 However, the Pharisees 410 and the experts in religious law 411 rejected God’s purpose 412 for themselves, because they had not been baptized 413 by John. 414 ) 415
7:31 “To what then should I compare the people 416 of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, 417
‘We played the flute for you, yet you did not dance; 418
we wailed in mourning, 419 yet you did not weep.’
7:33 For John the Baptist has come 420 eating no bread and drinking no wine, 421 and you say, ‘He has a demon!’ 422 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, 423 a glutton and a drunk, a friend of tax collectors and sinners!’ 424 7:35 But wisdom is vindicated 425 by all her children.” 426
7:36 Now one of the Pharisees 427 asked Jesus 428 to have dinner with him, so 429 he went into the Pharisee’s house and took his place at the table. 430 7:37 Then 431 when a woman of that town, who was a sinner, learned that Jesus 432 was dining 433 at the Pharisee’s house, she brought an alabaster jar 434 of perfumed oil. 435 7:38 As 436 she stood 437 behind him at his feet, weeping, she began to wet his feet with her tears. She 438 wiped them with her hair, 439 kissed 440 them, 441 and anointed 442 them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, 443 he said to himself, “If this man were a prophet, 444 he would know who and what kind of woman 445 this is who is touching him, that she is a sinner.” 7:40 So 446 Jesus answered him, 447 “Simon, I have something to say to you.” He replied, 448 “Say it, Teacher.” 7:41 “A certain creditor 449 had two debtors; one owed him 450 five hundred silver coins, 451 and the other fifty. 7:42 When they could not pay, he canceled 452 the debts of both. Now which of them will love him more?” 7:43 Simon answered, 453 “I suppose the one who had the bigger debt canceled.” 454 Jesus 455 said to him, “You have judged rightly.” 7:44 Then, 456 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, 457 but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, 458 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 459 with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 460 but the one who is forgiven little loves little.” 7:48 Then 461 Jesus 462 said to her, “Your sins are forgiven.” 463 7:49 But 464 those who were at the table 465 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 466 said to the woman, “Your faith 467 has saved you; 468 go in peace.”
8:1 Some time 469 afterward 470 he went on through towns 471 and villages, preaching and proclaiming the good news 472 of the kingdom of God. 473 The 474 twelve were with him, 8:2 and also some women 475 who had been healed of evil spirits and disabilities: 476 Mary 477 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 478 (Herod’s 479 household manager), 480 Susanna, and many others who provided for them 481 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 482 from one town after another, 483 he spoke to them 484 in a parable: 8:5 “A sower went out to sow 485 his seed. 486 And as he sowed, some fell along the path and was trampled on, and the wild birds 487 devoured it. 8:6 Other seed fell on rock, 488 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 489 and they grew up with it and choked 490 it. 8:8 But 491 other seed fell on good soil and grew, 492 and it produced a hundred times as much grain.” 493 As he said this, 494 he called out, “The one who has ears to hear had better listen!” 495
8:9 Then 496 his disciples asked him what this parable meant. 497 8:10 He 498 said, “You have been given 499 the opportunity to know 500 the secrets 501 of the kingdom of God, 502 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 503
8:11 “Now the parable means 504 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 505 comes and takes away the word 506 from their hearts, so that they may not believe 507 and be saved. 8:13 Those 508 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, 509 but 510 in a time of testing 511 fall away. 512 8:14 As for the seed that 513 fell among thorns, these are the ones who hear, but 514 as they go on their way they are choked 515 by the worries and riches and pleasures of life, 516 and their fruit does not mature. 517 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 518 the word, cling to it 519 with an honest and good 520 heart, and bear fruit with steadfast endurance. 521
8:16 “No one lights 522 a lamp 523 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. 524 8:17 For nothing is hidden 525 that will not be revealed, 526 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 527 for whoever has will be given more, but 528 whoever does not have, even what he thinks he has 529 will be taken from him.”
8:19 Now Jesus’ 530 mother and his brothers 531 came to him, but 532 they could not get near him because of the crowd. 8:20 So 533 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 534 to them, “My mother and my brothers are those 535 who hear the word of God and do it.” 536
8:22 One 537 day Jesus 538 got into a boat 539 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 540 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 541 came down on the lake, 542 and the boat 543 started filling up with water, and they were in danger. 8:24 They 544 came 545 and woke him, saying, “Master, Master, 546 we are about to die!” So 547 he got up and rebuked 548 the wind and the raging waves; 549 they died down, and it was calm. 8:25 Then 550 he said to them, “Where is your faith?” 551 But they were afraid and amazed, 552 saying to one another, “Who then is this? He commands even the winds and the water, 553 and they obey him!”
8:26 So 554 they sailed over to the region of the Gerasenes, 555 which is opposite 556 Galilee. 8:27 As 557 Jesus 558 stepped ashore, 559 a certain man from the town 560 met him who was possessed by demons. 561 For a long time this man 562 had worn no clothes and had not lived in a house, but among 563 the tombs. 8:28 When he saw 564 Jesus, he cried out, fell 565 down before him, and shouted with a loud voice, “Leave me alone, 566 Jesus, Son of the Most High 567 God! I beg you, do not torment 568 me!” 8:29 For Jesus 569 had started commanding 570 the evil 571 spirit to come out of the man. (For it had seized him many times, so 572 he would be bound with chains and shackles 573 and kept under guard. But 574 he would break the restraints and be driven by the demon into deserted 575 places.) 576 8:30 Jesus then 577 asked him, “What is your name?” He 578 said, “Legion,” 579 because many demons had entered him. 8:31 And they began to beg 580 him not to order 581 them to depart into the abyss. 582 8:32 Now a large herd of pigs was feeding there on the hillside, 583 and the demonic spirits 584 begged Jesus 585 to let them go into them. He gave them permission. 586 8:33 So 587 the demons came out of the man and went into the pigs, and the herd of pigs 588 rushed down the steep slope into the lake and drowned. 8:34 When 589 the herdsmen saw what had happened, they ran off and spread the news 590 in the town 591 and countryside. 8:35 So 592 the people went out to see what had happened, and they came to Jesus. They 593 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 594 who had seen it told them how the man who had been demon-possessed had been healed. 595 8:37 Then 596 all the people of the Gerasenes 597 and the surrounding region 598 asked Jesus 599 to leave them alone, 600 for they were seized with great fear. 601 So 602 he got into the boat and left. 603 8:38 The man from whom the demons had gone out begged to go 604 with him, but Jesus 605 sent him away, saying, 8:39 “Return to your home, 606 and declare 607 what God has done for you.” 608 So 609 he went away, proclaiming throughout the whole town 610 what Jesus 611 had done for him.
8:40 Now when Jesus returned, 612 the crowd welcomed him, because they were all waiting for him. 8:41 Then 613 a man named Jairus, who was a ruler 614 of the synagogue, 615 came up. Falling 616 at Jesus’ feet, he pleaded 617 with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. 618
As Jesus was on his way, the crowds pressed 619 around him. 8:43 Now 620 a woman was there who had been suffering from a hemorrhage 621 for twelve years 622 but could not be healed by anyone. 8:44 She 623 came up behind Jesus 624 and touched the edge 625 of his cloak, 626 and at once the bleeding 627 stopped. 8:45 Then 628 Jesus asked, 629 “Who was it who touched me?” When they all denied it, Peter 630 said, “Master, the crowds are surrounding you and pressing 631 against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out 632 from me.” 8:47 When 633 the woman saw that she could not escape notice, 634 she came trembling and fell down before him. In 635 the presence of all the people, she explained why 636 she had touched him and how she had been immediately healed. 8:48 Then 637 he said to her, “Daughter, your faith has made you well. 638 Go in peace.”
8:49 While he was still speaking, someone from the synagogue ruler’s 639 house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told 640 him, “Do not be afraid; just believe, and she will be healed.” 641 8:51 Now when he came to the house, Jesus 642 did not let anyone go in with him except Peter, John, 643 and James, and the child’s father and mother. 8:52 Now they were all 644 wailing and mourning 645 for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun 646 of him, because they knew 647 that she was dead. 648 8:54 But Jesus 649 gently took her by the hand and said, 650 “Child, get up.” 8:55 Her 651 spirit returned, 652 and she got up immediately. Then 653 he told them to give her something to eat. 8:56 Her 654 parents were astonished, but he ordered them to tell no one 655 what had happened.
9:1 After 656 Jesus 657 called 658 the twelve 659 together, he gave them power and authority over all demons and to cure 660 diseases, 9:2 and he sent 661 them out to proclaim 662 the kingdom of God 663 and to heal the sick. 664 9:3 He 665 said to them, “Take nothing for your 666 journey – no staff, 667 no bag, 668 no bread, no money, and do not take an extra tunic. 669 9:4 Whatever 670 house you enter, stay there 671 until you leave the area. 672 9:5 Wherever 673 they do not receive you, 674 as you leave that town, 675 shake the dust off 676 your feet as a testimony against them.” 9:6 Then 677 they departed and went throughout 678 the villages, proclaiming the good news 679 and healing people everywhere.
9:7 Now Herod 680 the tetrarch 681 heard about everything that was happening, and he was thoroughly perplexed, 682 because some people were saying that John 683 had been raised from the dead, 9:8 while others were saying that Elijah 684 had appeared, and still others that one of the prophets of long ago had risen. 685 9:9 Herod said, “I had John 686 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 687
9:10 When 688 the apostles returned, 689 they told Jesus 690 everything they had done. Then 691 he took them with him and they withdrew privately to a town 692 called Bethsaida. 693 9:11 But when the crowds found out, they followed him. He 694 welcomed them, spoke to them about the kingdom of God, 695 and cured those who needed healing. 696 9:12 Now the day began to draw to a close, 697 so 698 the twelve came and said to Jesus, 699 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 700 and food, because we are in an isolated place.” 701 9:13 But he said to them, “You 702 give them something to eat.” They 703 replied, 704 “We have no more than five loaves and two fish – unless 705 we go 706 and buy food 707 for all these people.” 9:14 (Now about five thousand men 708 were there.) 709 Then 710 he said to his disciples, “Have 711 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 712 and the people 713 all sat down.
9:16 Then 714 he took the five loaves and the two fish, and looking up to heaven he gave thanks 715 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 716 was picked up – twelve baskets of broken pieces.
9:18 Once 717 when Jesus 718 was praying 719 by himself, and his disciples were nearby, he asked them, 720 “Who do the crowds say that I am?” 721 9:19 They 722 answered, 723 “John the Baptist; others say Elijah; 724 and still others that one of the prophets of long ago has risen.” 725 9:20 Then 726 he said to them, “But who do you say that I am?” Peter 727 answered, 728 “The Christ 729 of God.” 9:21 But he forcefully commanded 730 them not to tell this to anyone, 731 9:22 saying, “The Son of Man must suffer 732 many things and be rejected by the elders, 733 chief priests, and experts in the law, 734 and be killed, and on the third day be raised.” 735
9:23 Then 736 he said to them all, 737 “If anyone wants to become my follower, 738 he must deny 739 himself, take up his cross daily, 740 and follow me. 9:24 For whoever wants to save his life will lose it, 741 but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person 742 if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed 743 of me and my words, the Son of Man will be ashamed of that person 744 when he comes in his glory and in the glory 745 of the Father and of the holy angels. 9:27 But I tell you most certainly, 746 there are some standing here who will not 747 experience 748 death before they see the kingdom of God.” 749
9:28 Now 750 about eight days 751 after these sayings, Jesus 752 took with him Peter, John, and James, and went up the mountain to pray. 9:29 As 753 he was praying, 754 the appearance of his face was transformed, 755 and his clothes became very bright, a brilliant white. 756 9:30 Then 757 two men, Moses and Elijah, 758 began talking with him. 759 9:31 They appeared in glorious splendor and spoke about his departure 760 that he was about to carry out 761 at Jerusalem. 762 9:32 Now Peter and those with him were quite sleepy, 763 but as they became fully awake, 764 they saw his glory and the two men standing with him. 9:33 Then 765 as the men 766 were starting to leave, 767 Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, 768 one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As 769 he was saying this, a cloud 770 came 771 and overshadowed 772 them, and they were afraid as they entered the cloud. 9:35 Then 773 a voice came from the cloud, saying, “This is my Son, my Chosen One. 774 Listen to him!” 775 9:36 After 776 the voice had spoken, Jesus was found alone. So 777 they kept silent and told no one 778 at that time 779 anything of what they had seen.
9:37 Now on 780 the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then 781 a man from the crowd cried out, 782 “Teacher, I beg you to look at 783 my son – he is my only child! 9:39 A 784 spirit seizes him, and he suddenly screams; 785 it throws him into convulsions 786 and causes him to foam at the mouth. It hardly ever leaves him alone, torturing 787 him severely. 9:40 I 788 begged 789 your disciples to cast it out, but 790 they could not do so.” 791 9:41 Jesus answered, 792 “You 793 unbelieving 794 and perverse generation! How much longer 795 must I be with you and endure 796 you? 797 Bring your son here.” 9:42 As 798 the boy 799 was approaching, the demon threw him to the ground 800 and shook him with convulsions. 801 But Jesus rebuked 802 the unclean 803 spirit, healed the boy, and gave him back to his father. 9:43 Then 804 they were all astonished at the mighty power 805 of God.
But while the entire crowd 806 was amazed at everything Jesus 807 was doing, he said to his disciples, 9:44 “Take these words to heart, 808 for the Son of Man is going to be betrayed into the hands of men.” 809 9:45 But they did not understand this statement; its meaning 810 had been concealed 811 from them, so that they could not grasp it. Yet 812 they were afraid to ask him about this statement.
9:46 Now an argument started among the disciples 813 as to which of them might be 814 the greatest. 9:47 But when Jesus discerned their innermost thoughts, 815 he took a child, had him stand by 816 his side, 9:48 and said to them, “Whoever welcomes 817 this child 818 in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” 819
9:49 John answered, 820 “Master, we saw someone casting out demons in your name, and we tried to stop 821 him because he is not a disciple 822 along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”
9:51 Now when 823 the days drew near 824 for him to be taken up, 825 Jesus 826 set out resolutely 827 to go to Jerusalem. 828 9:52 He 829 sent messengers on ahead of him. 830 As they went along, 831 they entered a Samaritan village to make things ready in advance 832 for him, 9:53 but the villagers 833 refused to welcome 834 him, because he was determined to go to Jerusalem. 835 9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume 836 them?” 837 9:55 But Jesus 838 turned and rebuked them, 839 9:56 and they went on to another village.
9:57 As 840 they were walking 841 along the road, someone said to him, “I will follow you wherever you go.” 842 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 843 have nests, but the Son of Man has no place to lay his head.” 844 9:59 Jesus 845 said to another, “Follow me.” But he replied, 846 “Lord, first let me go and bury my father.” 9:60 But Jesus 847 said to him, “Let the dead bury their own dead, 848 but as for you, go and proclaim the kingdom of God.” 849 9:61 Yet 850 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 851 9:62 Jesus 852 said to him, “No one who puts his 853 hand to the plow and looks back 854 is fit for the kingdom of God.” 855
10:1 After this 856 the Lord appointed seventy-two 857 others and sent them on ahead of him two by two into every town 858 and place where he himself was about to go. 10:2 He 859 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 860 to send out 861 workers into his harvest. 10:3 Go! I 862 am sending you out like lambs 863 surrounded by wolves. 864 10:4 Do not carry 865 a money bag, 866 a traveler’s bag, 867 or sandals, and greet no one on the road. 868 10:5 Whenever 869 you enter a house, 870 first say, ‘May peace 871 be on this house!’ 10:6 And if a peace-loving person 872 is there, your peace will remain on him, but if not, it will return to you. 873 10:7 Stay 874 in that same house, eating and drinking what they give you, 875 for the worker deserves his pay. 876 Do not move around from house to house. 10:8 Whenever 877 you enter a town 878 and the people 879 welcome you, eat what is set before you. 10:9 Heal 880 the sick in that town 881 and say to them, ‘The kingdom of God 882 has come upon 883 you!’ 10:10 But whenever 884 you enter a town 885 and the people 886 do not welcome 887 you, go into its streets 888 and say, 10:11 ‘Even the dust of your town 889 that clings to our feet we wipe off 890 against you. 891 Nevertheless know this: The kingdom of God has come.’ 892 10:12 I tell you, it will be more bearable on that day for Sodom 893 than for that town! 894
10:13 “Woe to you, Chorazin! 895 Woe to you, Bethsaida! For if 896 the miracles 897 done in you had been done in Tyre 898 and Sidon, 899 they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 900 will you be exalted to heaven? 901 No, you will be thrown down to Hades! 902
10:16 “The one who listens 903 to you listens to me, 904 and the one who rejects you rejects me, and the one who rejects me rejects 905 the one who sent me.” 906
10:17 Then 907 the seventy-two 908 returned with joy, saying, “Lord, even the demons submit to 909 us in your name!” 910 10:18 So 911 he said to them, “I saw 912 Satan fall 913 like lightning 914 from heaven. 10:19 Look, I have given you authority to tread 915 on snakes and scorpions 916 and on the full force of the enemy, 917 and nothing will 918 hurt you. 10:20 Nevertheless, do not rejoice that 919 the spirits submit to you, but rejoice 920 that your names stand written 921 in heaven.”
10:21 On that same occasion 922 Jesus 923 rejoiced 924 in the Holy Spirit and said, “I praise 925 you, Father, Lord 926 of heaven and earth, because 927 you have hidden these things from the wise 928 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 929 10:22 All things have been given to me by my Father. 930 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 931 to reveal him.”
10:23 Then 932 Jesus 933 turned 934 to his 935 disciples and said privately, “Blessed 936 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 937 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 938 an expert in religious law 939 stood up to test Jesus, 940 saying, “Teacher, what must I do to inherit eternal life?” 941 10:26 He said to him, “What is written in the law? How do you understand it?” 942 10:27 The expert 943 answered, “Love 944 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 945 and love your neighbor as yourself.” 946 10:28 Jesus 947 said to him, “You have answered correctly; 948 do this, and you will live.”
10:29 But the expert, 949 wanting to justify 950 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 951 “A man was going down 952 from Jerusalem 953 to Jericho, 954 and fell into the hands of robbers, who stripped him, beat 955 him up, and went off, leaving him half dead. 956 10:31 Now by chance 957 a priest was going down that road, but 958 when he saw the injured man 959 he passed by 960 on the other side. 961 10:32 So too a Levite, when he came up to 962 the place and saw him, 963 passed by on the other side. 10:33 But 964 a Samaritan 965 who was traveling 966 came to where the injured man 967 was, and when he saw him, he felt compassion for him. 968 10:34 He 969 went up to him 970 and bandaged his wounds, pouring oil 971 and wine on them. Then 972 he put him on 973 his own animal, 974 brought him to an inn, and took care of him. 10:35 The 975 next day he took out two silver coins 976 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ 977 10:36 Which of these three do you think became a neighbor 978 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 979 said, “The one who showed mercy 980 to him.” So 981 Jesus said to him, “Go and do 982 the same.”
10:38 Now as they went on their way, Jesus 983 entered a certain village where a woman named Martha welcomed him as a guest. 984 10:39 She 985 had a sister named Mary, who sat 986 at the Lord’s feet 987 and listened to what he said. 10:40 But Martha was distracted 988 with all the preparations she had to make, 989 so 990 she came up to him and said, “Lord, don’t you care 991 that my sister has left me to do all the work 992 alone? Tell 993 her to help me.” 10:41 But the Lord 994 answered her, 995 “Martha, Martha, 996 you are worried and troubled 997 about many things, 10:42 but one thing 998 is needed. Mary has chosen the best 999 part; it will not be taken away from her.”
11:1 Now 1000 Jesus 1001 was praying in a certain place. When 1002 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 1003 taught 1004 his disciples.” 11:2 So he said to them, “When you pray, 1005 say:
Father, 1006 may your name be honored; 1007
may your kingdom come. 1008
11:3 Give us each day our daily bread, 1009
1 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.
2 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
3 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
4 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
10 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
10 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
13 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
14 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
15 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
16 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
17 tn Or “let down.”
16 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
17 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
19 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
20 tn That is, “they signaled by making gestures” (L&N 33.485).
21 tn This infinitive conveys the idea that the boats were at the point of sinking.
22 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.
23 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.
25 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.
26 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
27 sn In the Greek text, this term is in an emphatic position.
28 tn Or “business associates.”
29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
30 sn From now on is a common Lukan expression, see Luke 1:48.
31 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
31 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
32 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.
34 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.
35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
36 tn Or “cities.”
37 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).
38 tn Grk “full of leprosy” (an idiom for a severe condition).
39 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).
40 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.
41 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
42 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
43 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
37 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
38 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).
40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
41 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
42 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.
43 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.
44 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.
45 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.
46 sn On the phrase as Moses commanded see Lev 14:1-32.
47 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.
43 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
44 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.
46 tn Here αὐτός (autos) has been translated reflexively.
47 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.
48 tn Or “desert.”
49 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.
50 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.
51 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.
52 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
53 tc Most
52 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.
53 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.
54 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.
55 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.
56 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
55 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.
56 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
57 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.
58 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).
59 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.
60 tn Grk “in the midst.”
61 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?
58 tn Here καί (kai) has not been translated because of differences between Greek and English style.
59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
60 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
61 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).
62 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.
61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
62 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.
63 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
64 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
65 tn Grk “this one” (οὗτος, Joutos).
66 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.
64 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.
65 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.
66 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.
67 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.”
67 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.
70 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).
71 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.
72 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.
73 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).
74 tn Grk “to your house.”
73 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
74 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.
75 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.
76 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.
76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
77 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
78 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.
79 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
80 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).
81 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.
82 sn See the note on today in 2:11.
79 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
80 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
81 sn See the note on tax collectors in 3:12.
82 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
83 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.
84 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
82 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
83 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.
85 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
86 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.
87 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
88 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.
88 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
89 sn See the note on Pharisees in 5:17.
90 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
91 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.
92 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.
91 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
92 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.
94 sn I have not come is another commission statement by Jesus; see 4:43-44.
95 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.
97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
98 tc Most
99 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.
100 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
101 sn See the note on Pharisees in 5:17.
102 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).
100 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
101 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).
102 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).
103 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?”).
103 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.
104 tn Grk “then in those days.”
106 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.
107 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
108 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
109 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.
109 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.
112 tc Most
115 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
116 tc ‡ Although most
117 tc Most
118 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
119 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.
120 tc Most later
121 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).
122 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.
121 sn See the note on Pharisees in 5:17.
122 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.
123 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.
124 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
125 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
127 tn Grk “and took.”
128 tn Grk “the bread of presentation.”
129 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.
130 tc Most
131 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.
130 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
131 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
133 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.
134 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
135 sn See the note on synagogues in 4:15.
136 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.
137 tn Grk “a man was there and his right hand was withered.”
136 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
137 sn See the note on Pharisees in 5:17.
138 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.
139 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
140 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
141 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).
139 tn Here the conjunction δέ (de) has been translated as contrastive.
140 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
141 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
142 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
143 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
142 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
143 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.
145 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
146 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”).
147 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
148 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
149 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.
148 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.
149 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).
151 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.
152 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
153 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
154 sn This is the only time all night prayer is mentioned in the NT.
155 tn This is an objective genitive, so prayer “to God.”
154 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
155 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).
157 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.
158 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
160 sn This is the “doubting Thomas” of John 20:24-29.
161 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).
163 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.
166 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
167 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.
168 tn Grk “large crowd.”
169 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.
170 tn Grk “and.”
171 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.
172 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
173 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
174 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
175 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.
169 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
170 sn Unclean spirits refers to evil spirits. See Luke 4:33.
172 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
173 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).
175 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
176 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.
177 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.
178 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.
179 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.”
178 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).
179 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.
180 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
181 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
182 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.
184 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).
185 tn Or “forefathers”; Grk “fathers.”
186 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
187 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.
188 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.
189 tn Grk “your consolation.”
190 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
191 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.
192 sn That is, laugh with happiness and joy.
193 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.
194 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
195 tn Or “forefathers”; Grk “fathers.”
196 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.
199 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).
202 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
203 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.
204 tn Or “cloak.”
205 tn See the note on the word “tunics” in 3:11.
206 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.
205 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).
206 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
207 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.
208 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
209 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.
211 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.
212 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.
213 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.
214 tc ‡ Three key
215 tc Most
216 sn See the note on the word sinners in v. 32.
217 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.
218 sn See the note on the word sinners in v. 32.
219 tn Grk “to receive as much again.”
220 tn Or “in return.”
221 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.
222 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.
223 sn That is, “sons of God.”
224 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
223 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.”
226 tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.
227 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.
228 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.
229 sn On forgive see Luke 11:4; 1 Pet 3:7.
229 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.
230 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
231 tn Grk “by [the measure] with which you measure it will be measured back to you.”
232 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?”).
233 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.
235 tn Or “student.”
236 tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.
238 tn Here δέ (de) has not been translated.
239 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
240 tn Or “do not notice.”
241 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).
241 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.
242 tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).
243 tc Most
244 sn The principle of the passage is that one produces what one is.
245 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.
246 tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).
247 tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).
247 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).
248 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.
249 tn The word “treasury” is not repeated in the Greek text at this point, but is implied.
250 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).
251 tn Grk “for out of the abundance of the heart his mouth speaks.”
250 tn Here δέ (de) has not been translated.
251 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.
252 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.
253 tn Grk “and does them.”
256 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.
257 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.
258 tn Here δέ (de) has not been translated.
259 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
260 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
261 tc Most
259 tn Grk “does not do [them].”
260 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.
261 tn Grk “it”; the referent (that house) has been specified in the translation for clarity.
262 tn Grk “and its crash was great.”
262 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
263 tn Grk “After he had completed all his sayings in the hearing of the people.”
264 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.
265 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.
266 tn The word “there” is not in the Greek text, but is implied.
267 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.
268 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.
268 tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.
269 tn The participle ἀκούσας (akousas) has been taken temporally.
270 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.
271 tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.
271 tn Here δέ (de) has not been translated.
272 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”).
273 tn Or “implored.”
274 tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.
275 tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.
274 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]).
275 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.
276 sn See the note on synagogues in 4:15.
277 tn Here δέ (de) has been translated as “so” to indicate the resultative action.
278 tn The participle ἀπέχοντος (apeconto") has been taken temporally.
279 sn See the note on the word centurion in 7:2.
280 tn Or “do not be bothered.”
281 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.
280 tn Or “roof; therefore.”
281 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.
282 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
283 tn Grk “having soldiers under me.”
284 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.
285 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.
286 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.
287 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.
289 tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.
290 tc Most
292 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.
293 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.”
294 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
295 tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.
295 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).
296 tn That is, carried out for burial. This was a funeral procession.
297 tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.
298 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.
299 tn Or “city.”
298 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.
299 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).
300 tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.
301 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
302 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
303 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).
304 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.
305 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
304 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.
305 tn Or “the deceased.”
306 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
307 tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”
307 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.
308 tn This imperfect verb has been translated as an ingressive imperfect.
309 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.
310 tn Grk “arisen.”
311 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.
310 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
311 sn See Luke 4:14 for a similar report.
312 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
313 tn Grk “went out.”
314 tn Grk “through the whole of.”
313 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.
314 tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.
315 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.
316 tc ‡ Although most
317 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.
318 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.
319 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
320 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
321 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.
322 tn This question is repeated word for word from v. 19.
322 tn Grk “In that hour.”
323 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
324 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.
325 tn Or “and bestowed (sight) on.”
325 tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.
326 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”
327 sn The same verb has been translated “inform” in 7:18.
328 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.
329 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.
328 tn Grk “whoever.”
331 tn Here δέ (de) has not been translated.
332 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
333 tn Or “desert.”
334 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.
334 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.
335 tn Or “soft”; see L&N 79.100.
336 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.
337 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
338 tn Or “palaces.”
337 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.).
340 tn Grk “before your face” (an idiom).
341 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.
343 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.
344 tc The earliest and best
345 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.
346 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.
346 tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.
347 sn See the note on tax collectors in 3:12.
348 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.
349 tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.
349 sn See the note on Pharisees in 5:17.
350 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).
351 tn Or “plan.”
352 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.
353 tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.
354 sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.
352 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.
355 tn Grk “They are like children sitting…and calling out…who say.”
356 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.
357 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
358 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.
359 tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.
360 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.
361 tn Grk “Behold a man.”
362 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.
364 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.
365 tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”
367 sn See the note on Pharisees in 5:17.
368 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
369 tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.
370 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.
370 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).
371 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
372 tn Grk “was reclining at table.”
373 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.
374 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.
373 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.
374 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
375 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.
376 tn Grk “with the hair of her head.”
377 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.
378 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
379 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.
376 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.
377 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)…”
378 sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.
379 tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.
380 tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”
381 tn Grk “he said.”
382 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
383 tn The word “him” is not in the Greek text, but is implied.
384 tn Grk “five hundred denarii.”
385 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).
388 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
389 tn Grk “the one to whom he forgave more” (see v. 42).
390 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
391 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
392 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.
394 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.
397 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.
400 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.”
403 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
404 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
405 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
406 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
407 tn Grk “were reclining at table.”
409 tn Here δέ (de) has not been translated.
410 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
411 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.
412 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.
413 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.
414 tn Or “cities.”
415 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
416 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.
417 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
415 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
416 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).
417 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.
418 sn Cuza is also spelled “Chuza” in many English translations.
419 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
420 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.
421 tc Many
421 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
422 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
423 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
424 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.
425 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.
426 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).
427 sn The rock in Palestine would be a limestone base lying right under the soil.
430 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
431 sn That is, crowded out the good plants.
433 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
434 tn Grk “when it grew, after it grew.”
435 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.
436 tn Grk “said these things.”
437 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).
436 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
437 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
439 tn Here δέ (de) has not been translated.
440 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).
441 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.
442 tn Grk “the mysteries.”
443 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.
444 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
442 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
445 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.
446 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.
447 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.
448 tn Here δέ (de) has not been translated.
449 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.
450 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
451 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.
452 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.
451 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
452 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
453 sn That is, their concern for spiritual things is crowded out by material things.
454 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.
455 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.
454 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
455 sn There is a tenacity that is a part of spiritual fruitfulness.
456 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.
457 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.
457 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
458 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.
459 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
460 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.
461 tn Or “disclosed.”
463 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
464 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
465 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.
466 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
467 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.
468 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
469 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
472 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
473 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.
474 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
475 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.
476 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
477 sn A boat that held all the disciples would be of significant size.
478 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.
478 tn Or “a squall.”
479 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.
480 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.
481 tn Here δέ (de) has not been translated.
482 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
483 tn The double vocative shows great emotion.
484 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
485 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
486 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.
484 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
485 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
486 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.
487 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.
487 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
488 tc The textual tradition here is quite complicated. Most
489 sn That is, across the Sea of Galilee from Galilee.
490 tn Here δέ (de) has not been translated.
491 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
492 tn Grk “stepped out on land.”
493 tn Or “city.”
494 tn Grk “who had demons.”
495 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
496 tn Or “in.”
493 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
494 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.
495 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….”
496 sn On the title Most High see Luke 1:35.
497 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.
496 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
497 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.
498 tn Grk “unclean.”
499 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
500 tn Or “fetters”; these were chains for the feet.
501 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
502 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
503 sn This is a parenthetical, explanatory comment by the author.
499 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.
500 tn Here δέ (de) has not been translated.
501 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.
502 tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”
503 tn Or “command.”
504 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).
505 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
506 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
507 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
508 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.
508 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
509 tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.
511 tn Here δέ (de) has not been translated.
512 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.
513 tn Or “city.”
514 tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.
515 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.
517 tn Here δέ (de) has not been translated.
518 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.
520 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
521 tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.
522 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.”
523 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
524 tn Or “to depart from them.”
525 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.
526 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.
527 tn Grk “returned,” but the effect is that he departed from the Gerasene region.
523 tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.
524 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
526 tn Grk “your house.”
527 tn Or “describe.”
528 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.
529 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
530 tn Or “city.”
531 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.
529 tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).
532 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).
533 tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.
534 sn See the note on synagogues in 4:15.
535 tn Grk “and falling.” 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 in the translation at this point.
536 tn This verb is an imperfect tense, commonly used by Luke for vividness.
535 tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”
536 sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).
538 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
539 tn Grk “a flow of blood.”
540 tc ‡ Most
541 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
542 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
543 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
544 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
545 tn Grk “the flow of her blood.”
544 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
545 tn Grk “said.”
546 tc Most
547 sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”
547 tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.
550 tn Here δέ (de) has not been translated.
551 tn Or “could not remain unnoticed” (see L&N 28.83).
552 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.
553 tn Grk “told for what reason.”
553 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
554 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
556 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).
559 tn Grk “answered.”
560 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
562 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
563 tn Grk “and John,” 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.
565 sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.
566 tn Grk “beating the breasts” (in mourning); see L&N 52.1.
568 tn This imperfect verb has been translated as an ingressive imperfect.
569 tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.
570 tn Or “had died.”
571 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
572 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”
574 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
575 sn In other words, she came back to life; see Acts 20:10.
576 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
577 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
578 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.
580 tn Here δέ (de) has not been translated.
581 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
582 tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.
583 tc Some
584 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
583 sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.
584 tn Or “to preach.”
585 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.
586 sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.
586 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
587 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
588 sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.
589 tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
590 tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.
589 tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.
590 sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.
591 tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.
592 tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.
593 tn Grk “all those who do not receive you.”
594 tn Or “city.”
595 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
595 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
596 tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.
597 tn Or “preaching the gospel.”
598 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
599 sn See the note on tetrarch in 3:1.
600 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
601 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
601 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
602 sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.
604 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
605 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
607 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
608 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
609 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
610 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
611 tc There is a seeming myriad of variants for this text. Many
612 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
610 tn Here καί (kai) has not been translated because of differences between Greek and English style.
611 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.
612 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
613 tn Grk “the day began to decline,” looking to the approach of sunset.
614 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
615 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
616 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
617 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
616 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
617 tn Here δέ (de) has not been translated.
618 tn Grk “said.”
619 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
620 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
621 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
619 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
620 sn This is a parenthetical note by the author.
621 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
622 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
622 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
623 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
625 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
626 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
628 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
631 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
632 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
633 sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.
634 tn Grk “the disciples were with him, and he asked them, saying.”
635 sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.
634 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
635 tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”
636 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
637 sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.
637 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
638 tn Here δέ (de) has not been translated.
639 tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”
640 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
640 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
641 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
643 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
644 sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.
645 tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.
646 sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.
646 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
647 sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.
648 tn Grk “to come after me.”
649 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
650 sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.
649 sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.
652 tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.
655 sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.
656 tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”
657 tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.
658 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
659 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
660 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
661 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
661 tn Grk “Now it happened that about.” 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.
662 tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.
663 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
664 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
665 tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).
666 tn Or “the appearance of his face became different.”
667 tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).
667 tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).
668 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
669 tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.
670 tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.
671 tn Or “accomplish,” “bring to completion.”
672 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
673 tn Grk “weighed down with sleep” (an idiom).
674 tn Or “after they became fully awake,” “but they became fully awake and saw.”
676 tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
677 tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.
678 tn Grk “to leave from him.”
679 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
679 tn Here δέ (de) has not been translated.
680 sn This cloud is the cloud of God’s presence and the voice is his as well.
681 tn Or “appeared.”
682 tn Or “surrounded.”
682 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
683 tc Most
684 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
685 tn Here καί (kai) has not been translated because of differences between Greek and English style.
686 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
687 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
688 tn Grk “in those days.”
688 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.
691 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).
692 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
693 tn This verb means “to have regard for”; see Luke 1:48.
694 tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).
695 tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.
696 sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.
697 tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.
697 tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.
698 sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.
699 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
700 tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
700 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
701 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
702 tn Or “faithless.”
703 tn Grk “how long.”
704 tn Or “and put up with.” See Num 11:12; Isa 46:4.
705 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
703 tn Here δέ (de) has not been translated.
704 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.
705 sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.
706 tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”
707 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
708 sn This is a reference to an evil spirit. See Luke 4:33.
706 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
707 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
708 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
709 tc Most
709 tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.
710 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
712 tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.
713 sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.
714 tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
715 tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.
716 tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).
718 tn Grk “knowing the thoughts of their hearts” (an idiom).
719 tn On this use of παρά (para), see BDF §239.1.1.
721 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
722 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
723 tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.
724 tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.
725 tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì75vid א B L Ξ 579 892 1241). Most
726 tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.
727 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
728 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
729 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
730 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
731 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
732 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
730 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
731 tn Grk “sent messengers before his face,” an idiom.
732 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
733 tn Or “to prepare (things) for him.”
733 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
734 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
735 tn Grk “because his face was set toward Jerusalem.”
736 tn Or “destroy.”
737 tc Most
739 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
740 tc Many
742 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
743 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
744 tc Most
745 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).
746 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
748 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
749 tn Grk “said.”
751 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
752 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
753 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.
754 tn Grk “And another also said.”
755 tn Grk “to those in my house.”
757 tn Here δέ (de) has not been translated.
758 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
759 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
760 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.
760 tn Grk “And after these things.” Here δέ (de) has not been translated.
761 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
762 tn Or “city.”
763 tn Here δέ (de) has not been translated.
764 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
765 tn Grk “to thrust out.”
766 tn Grk “Behold I.” 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).
767 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
768 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
769 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
770 tn Traditionally, “a purse.”
771 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
772 tn Or “no one along the way.”
772 tn Here δέ (de) has not been translated.
773 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
774 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
775 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
776 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
778 tn Here δέ (de) has not been translated.
779 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
780 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
781 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
782 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
783 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
784 tn 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.
785 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
786 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.
787 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
787 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
788 tn Or “city.”
789 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
790 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
791 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
790 tn Or “city.”
791 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
792 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
793 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
793 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
794 tn Or “city.”
796 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
797 tn This introduces a second class (contrary to fact) condition in the Greek text.
798 tn Or “powerful deeds.”
799 map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
800 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
799 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.
800 tn The interrogative particle introducing this question expects a negative reply.
801 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
802 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
803 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
804 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
805 sn The one who sent me refers to God.
805 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
806 tc See the tc note on the number “seventy-two” in Luke 10:1.
807 tn Or “the demons obey”; see L&N 36.18.
808 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
808 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
809 tn This is an imperfect tense verb.
810 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
811 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
811 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
812 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
813 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
814 tn This is an emphatic double negative in the Greek text.
814 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
815 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
816 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
817 tn Grk “In that same hour” (L&N 67.1).
818 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
819 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
820 tn Or “thank.”
821 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
822 tn Or “that.”
823 sn See 1 Cor 1:26-31.
824 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
820 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
821 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
823 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
824 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
825 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.
826 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
827 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
826 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
829 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
830 tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
831 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
832 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
832 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
835 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
836 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
837 sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
838 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
838 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
839 sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
841 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
842 tn Or “vindicate.”
844 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
845 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
846 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
847 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
848 tn Grk “and beat,” 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.
849 sn That is, in a state between life and death; severely wounded.
847 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
848 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
849 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
850 sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
851 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
850 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
851 tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.
853 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
854 tn This is at the beginning of the clause, in emphatic position in the Greek text.
855 tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).
856 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
857 tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.
856 tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
857 tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
858 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
859 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
860 tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
861 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
859 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
860 tn Grk “two denarii.”
861 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
862 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
865 tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
866 sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
867 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
868 tn This recalls the verb of the earlier reply in v. 28.
868 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
869 tc Most
871 tn Here καί (kai) has not been translated because of differences between Greek and English style.
872 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
873 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
874 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
875 tn Grk “with much serving.”
876 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
877 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
878 tn Grk “has left me to serve alone.”
879 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
877 tc Most
878 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
879 sn The double vocative Martha, Martha communicates emotion.
880 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
880 tc Or, with some
881 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
883 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
884 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
885 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
886 sn John refers to John the Baptist.
887 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
886 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
887 tc Most
888 tn Grk “hallowed be your name.”
889 tc Most
889 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.