Luke 1:1--18:43

Explanatory Preface

1:1 Now ¹  many have undertaken to compile an account ²  of the things ³  that have been fulfilled ⁴  among us, 1:2 like the accounts ⁵  passed on ⁶  to us by those who were eyewitnesses and servants of the word ⁷  from the beginning. ⁸  1:3 So ⁹  it seemed good to me as well, ¹⁰  because I have followed ¹¹  all things carefully from the beginning, to write an orderly account ¹²  for you, most excellent Theophilus, 1:4 so that you may know for certain ¹³  the things you were taught. ¹⁴ 

Birth Announcement of John the Baptist

1:5 During the reign ¹⁵  of Herod ¹⁶  king of Judea, there lived a priest named Zechariah who belonged to ¹⁷  the priestly division of Abijah, ¹⁸  and he had a wife named Elizabeth, ¹⁹  who was a descendant of Aaron. ²⁰  1:6 They ²¹  were both righteous in the sight of God, following ²²  all the commandments and ordinances of the Lord blamelessly. ²³  1:7 But they did not have a child, because Elizabeth was barren, ²⁴  and they were both very old. ²⁵ 

1:8 Now ²⁶  while Zechariah ²⁷  was serving as priest before God when his division was on duty, ²⁸  1:9 he was chosen by lot, according to the custom of the priesthood, ²⁹  to enter ³⁰  the holy place ³¹  of the Lord and burn incense. 1:10 Now ³²  the whole crowd ³³  of people were praying outside at the hour of the incense offering. ³⁴  1:11 An ³⁵  angel of the Lord, ³⁶  standing on the right side of the altar of incense, appeared ³⁷  to him. 1:12 And Zechariah, visibly shaken when he saw the angel, ³⁸  was seized with fear. ³⁹  1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ⁴⁰  and your wife Elizabeth will bear you a son; you ⁴¹  will name him John. ⁴²  1:14 Joy and gladness will come ⁴³  to you, and many will rejoice at ⁴⁴  his birth, ⁴⁵  1:15 for he will be great in the sight of ⁴⁶  the Lord. He ⁴⁷  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁴⁸  1:16 He ⁴⁹  will turn ⁵⁰  many of the people ⁵¹  of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord ⁵²  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ⁵³  to make ready for the Lord a people prepared for him.”

1:18 Zechariah ⁵⁴  said to the angel, “How can I be sure of this? ⁵⁵  For I am an old man, and my wife is old as well.” ⁵⁶  1:19 The ⁵⁷  angel answered him, “I am Gabriel, who stands ⁵⁸  in the presence of God, and I was sent to speak to you and to bring ⁵⁹  you this good news. 1:20 And now, ⁶⁰  because you did not believe my words, which will be fulfilled in their time, ⁶¹  you will be silent, unable to speak, ⁶²  until the day these things take place.”

1:21 Now ⁶³  the people were waiting for Zechariah, and they began to wonder ⁶⁴  why he was delayed in the holy place. ⁶⁵  1:22 When ⁶⁶  he came out, he was not able to speak to them. They ⁶⁷  realized that he had seen a vision ⁶⁸  in the holy place, ⁶⁹  because ⁷⁰  he was making signs to them and remained unable to speak. ⁷¹  1:23 When his time of service was over, ⁷²  he went to his home.

1:24 After some time ⁷³  his wife Elizabeth became pregnant, ⁷⁴  and for five months she kept herself in seclusion. ⁷⁵  She said, ⁷⁶  1:25 “This is what ⁷⁷  the Lord has done for me at the time ⁷⁸  when he has been gracious to me, ⁷⁹  to take away my disgrace ⁸⁰  among people.” ⁸¹ 

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ⁸²  the angel Gabriel ⁸³  was sent by ⁸⁴  God to a town of Galilee called Nazareth, ⁸⁵  1:27 to a virgin engaged ⁸⁶  to a man whose name was Joseph, a descendant of David, ⁸⁷  and the virgin’s name was Mary. 1:28 The ⁸⁸  angel ⁸⁹  came ⁹⁰  to her and said, “Greetings, favored one, ⁹¹  the Lord is with you!” ⁹²  1:29 But ⁹³  she was greatly troubled ⁹⁴  by his words and began to wonder about the meaning of this greeting. ⁹⁵  1:30 So ⁹⁶  the angel said to her, “Do not be afraid, ⁹⁷  Mary, for you have found favor ⁹⁸  with God! 1:31 Listen: ⁹⁹  You will become pregnant ¹⁰⁰  and give birth to ¹⁰¹  a son, and you will name him ¹⁰²  Jesus. ¹⁰³  1:32 He ¹⁰⁴  will be great, ¹⁰⁵  and will be called the Son of the Most High, ¹⁰⁶  and the Lord God will give him the throne of his father ¹⁰⁷  David. 1:33 He ¹⁰⁸  will reign over the house of Jacob ¹⁰⁹  forever, and his kingdom will never end.” 1:34 Mary ¹¹⁰  said to the angel, “How will this be, since I have not had sexual relations with ¹¹¹  a man?” 1:35 The angel replied, ¹¹²  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ¹¹³  you. Therefore the child ¹¹⁴  to be born ¹¹⁵  will be holy; ¹¹⁶  he will be called the Son of God.

1:36 “And look, ¹¹⁷  your relative ¹¹⁸  Elizabeth has also become pregnant with ¹¹⁹  a son in her old age – although she was called barren, she is now in her sixth month! ¹²⁰  1:37 For nothing ¹²¹  will be impossible with God.” 1:38 So ¹²²  Mary said, “Yes, ¹²³  I am a servant ¹²⁴  of the Lord; let this happen to me ¹²⁵  according to your word.” ¹²⁶  Then ¹²⁷  the angel departed from her.

Mary and Elizabeth

1:39 In those days ¹²⁸  Mary got up and went hurriedly into the hill country, to a town of Judah, ¹²⁹  1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When ¹³⁰  Elizabeth heard Mary’s greeting, the baby leaped ¹³¹  in her ¹³²  womb, and Elizabeth was filled with the Holy Spirit. ¹³³  1:42 She ¹³⁴  exclaimed with a loud voice, ¹³⁵  “Blessed are you among women, ¹³⁶  and blessed is the child ¹³⁷  in your womb! 1:43 And who am I ¹³⁸  that the mother of my Lord should come and visit me? 1:44 For the instant ¹³⁹  the sound of your greeting reached my ears, ¹⁴⁰  the baby in my womb leaped for joy. ¹⁴¹  1:45 And blessed ¹⁴²  is she who believed that ¹⁴³  what was spoken to her by ¹⁴⁴  the Lord would be fulfilled.” ¹⁴⁵ 

Mary’s Hymn of Praise

1:46 And Mary ¹⁴⁶  said, ¹⁴⁷ 

“My soul exalts ¹⁴⁸  the Lord, ¹⁴⁹ 

1:47 and my spirit has begun to rejoice ¹⁵⁰  in God my Savior,

1:48 because he has looked upon the humble state of his servant. ¹⁵¹ 

For ¹⁵²  from now on ¹⁵³  all generations will call me blessed, ¹⁵⁴ 

1:49 because he who is mighty ¹⁵⁵  has done great things for me, and holy is his name;

1:50 from ¹⁵⁶  generation to generation he is merciful ¹⁵⁷  to those who fear ¹⁵⁸  him.

1:51 He has demonstrated power ¹⁵⁹  with his arm; he has scattered those whose pride wells up from the sheer arrogance ¹⁶⁰  of their hearts.

1:52 He has brought down the mighty ¹⁶¹  from their thrones, and has lifted up those of lowly position; ¹⁶² 

1:53 he has filled the hungry with good things, ¹⁶³  and has sent the rich away empty. ¹⁶⁴ 

1:54 He has helped his servant Israel, remembering ¹⁶⁵  his mercy, ¹⁶⁶ 

1:55 as he promised ¹⁶⁷  to our ancestors, ¹⁶⁸  to Abraham and to his descendants ¹⁶⁹  forever.”

1:56 So ¹⁷⁰  Mary stayed with Elizabeth ¹⁷¹  about three months ¹⁷²  and then returned to her home.

The Birth of John

1:57 Now the time came ¹⁷³  for Elizabeth to have her baby, ¹⁷⁴  and she gave birth to a son. 1:58 Her ¹⁷⁵  neighbors and relatives heard that the Lord had shown ¹⁷⁶  great mercy to her, and they rejoiced ¹⁷⁷  with her.

1:59 On ¹⁷⁸  the eighth day ¹⁷⁹  they came to circumcise the child, and they wanted to name ¹⁸⁰  him Zechariah after his father. 1:60 But ¹⁸¹  his mother replied, ¹⁸²  “No! He must be named ¹⁸³  John.” ¹⁸⁴  1:61 They ¹⁸⁵  said to her, “But ¹⁸⁶  none of your relatives bears this name.” ¹⁸⁷  1:62 So ¹⁸⁸  they made signs to the baby’s ¹⁸⁹  father, ¹⁹⁰  inquiring what he wanted to name his son. ¹⁹¹  1:63 He ¹⁹²  asked for a writing tablet ¹⁹³  and wrote, ¹⁹⁴  “His name is John.” And they were all amazed. ¹⁹⁵  1:64 Immediately ¹⁹⁶  Zechariah’s ¹⁹⁷  mouth was opened and his tongue ¹⁹⁸  released, ¹⁹⁹  and he spoke, blessing God. 1:65 All ²⁰⁰  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All ²⁰¹  who heard these things ²⁰²  kept them in their hearts, ²⁰³  saying, “What then will this child be?” ²⁰⁴  For the Lord’s hand ²⁰⁵  was indeed with him.

Zechariah’s Praise and Prediction

1:67 Then ²⁰⁶  his father Zechariah was filled with the Holy Spirit and prophesied, ²⁰⁷ 

1:68 “Blessed ²⁰⁸  be the Lord God of Israel,

because he has come to help ²⁰⁹  and has redeemed ²¹⁰  his people.

1:69 For ²¹¹  he has raised up ²¹²  a horn of salvation ²¹³  for us in the house of his servant David, ²¹⁴ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ²¹⁵ 

1:71 that we should be saved ²¹⁶  from our enemies, ²¹⁷ 

and from the hand of all who hate us.

1:72 He has done this ²¹⁸  to show mercy ²¹⁹  to our ancestors, ²²⁰ 

and to remember his holy covenant ²²¹  –

1:73 the oath ²²²  that he swore to our ancestor ²²³  Abraham.

This oath grants ²²⁴ 

1:74 that we, being rescued from the hand of our ²²⁵  enemies,

may serve him without fear, ²²⁶ 

1:75 in holiness and righteousness ²²⁷  before him for as long as we live. ²²⁸ 

1:76 And you, child, ²²⁹  will be called the prophet ²³⁰  of the Most High. ²³¹ 

For you will go before ²³²  the Lord to prepare his ways, ²³³ 

1:77 to give his people knowledge of salvation ²³⁴  through the forgiveness ²³⁵  of their sins.

1:78 Because of ²³⁶  our God’s tender mercy ²³⁷ 

the dawn ²³⁸  will break ²³⁹  upon us from on high

1:79 to give light to those who sit in darkness and in the shadow of death, ²⁴⁰ 

to guide our feet into the way ²⁴¹  of peace.”

1:80 And the child kept growing ²⁴²  and becoming strong ²⁴³  in spirit, and he was in the wilderness ²⁴⁴  until the day he was revealed ²⁴⁵  to Israel.

The Census and the Birth of Jesus

2:1 Now ²⁴⁶  in those days a decree ²⁴⁷  went out from Caesar ²⁴⁸  Augustus ²⁴⁹  to register ²⁵⁰  all the empire ²⁵¹  for taxes. 2:2 This was the first registration, taken when Quirinius was governor ²⁵²  of Syria. 2:3 Everyone ²⁵³  went to his own town ²⁵⁴  to be registered. 2:4 So ²⁵⁵  Joseph also went up from the town of Nazareth ²⁵⁶  in Galilee to Judea, to the city ²⁵⁷  of David called Bethlehem, ²⁵⁸  because he was of the house ²⁵⁹  and family line ²⁶⁰  of David. 2:5 He went ²⁶¹  to be registered with Mary, who was promised in marriage to him, ²⁶²  and who was expecting a child. 2:6 While ²⁶³  they were there, the time came for her to deliver her child. ²⁶⁴  2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ²⁶⁵  and laid him in a manger, ²⁶⁶  because there was no place for them in the inn. ²⁶⁷ 

The Shepherds’ Visit

2:8 Now ²⁶⁸  there were shepherds ²⁶⁹  nearby ²⁷⁰  living out in the field, keeping guard ²⁷¹  over their flock at night. 2:9 An ²⁷²  angel of the Lord ²⁷³  appeared to ²⁷⁴  them, and the glory of the Lord shone around them, and they were absolutely terrified. ²⁷⁵  2:10 But the angel said to them, “Do not be afraid! Listen carefully, ²⁷⁶  for I proclaim to you good news ²⁷⁷  that brings great joy to all the people: 2:11 Today ²⁷⁸  your Savior is born in the city ²⁷⁹  of David. ²⁸⁰  He is Christ ²⁸¹  the Lord. 2:12 This ²⁸²  will be a sign ²⁸³  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ²⁸⁴  2:13 Suddenly ²⁸⁵  a vast, heavenly army ²⁸⁶  appeared with the angel, praising God and saying,

2:14 “Glory ²⁸⁷  to God in the highest,

and on earth peace among people ²⁸⁸  with whom he is pleased!” ²⁸⁹ 

2:15 When ²⁹⁰  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²⁹¹  and see this thing that has taken place, that the Lord ²⁹²  has made known to us.” 2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ²⁹³  2:17 When ²⁹⁴  they saw him, ²⁹⁵  they related what they had been told ²⁹⁶  about this child, 2:18 and all who heard it were astonished ²⁹⁷  at what the shepherds said. 2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ²⁹⁸  2:20 So ²⁹⁹  the shepherds returned, glorifying and praising ³⁰⁰  God for all they had heard and seen; everything was just as they had been told. ³⁰¹ 

2:21 At ³⁰²  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ³⁰³  before he was conceived in the womb.

Jesus’ Presentation at the Temple

2:22 Now ³⁰⁴  when the time came for their ³⁰⁵  purification according to the law of Moses, Joseph and Mary ³⁰⁶  brought Jesus ³⁰⁷  up to Jerusalem ³⁰⁸  to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male ³⁰⁹  will be set apart to the Lord” ³¹⁰ ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ³¹¹  or two young pigeons. ³¹² 

The Prophecy of Simeon

2:25 Now ³¹³  there was a man in Jerusalem ³¹⁴  named Simeon who was righteous ³¹⁵  and devout, looking for the restoration ³¹⁶  of Israel, and the Holy Spirit ³¹⁷  was upon him. 2:26 It ³¹⁸  had been revealed ³¹⁹  to him by the Holy Spirit that he would not die ³²⁰  before ³²¹  he had seen the Lord’s Christ. ³²²  2:27 So ³²³  Simeon, ³²⁴  directed by the Spirit, ³²⁵  came into the temple courts, ³²⁶  and when the parents brought in the child Jesus to do for him what was customary according to the law, ³²⁷  2:28 Simeon ³²⁸  took him in his arms and blessed God, saying, ³²⁹ 

2:29 “Now, according to your word, ³³⁰  Sovereign Lord, ³³¹  permit ³³²  your servant ³³³  to depart ³³⁴  in peace.

2:30 For my eyes have seen your salvation ³³⁵ 

2:31 that you have prepared in the presence of all peoples: ³³⁶ 

2:32 a light, ³³⁷ 

for revelation to the Gentiles,

and for glory ³³⁸  to your people Israel.”

2:33 So ³³⁹  the child’s ³⁴⁰  father ³⁴¹  and mother were amazed ³⁴²  at what was said about him. 2:34 Then ³⁴³  Simeon blessed them and said to his mother Mary, “Listen carefully: ³⁴⁴  This child ³⁴⁵  is destined to be the cause of the falling and rising ³⁴⁶  of many in Israel and to be a sign that will be rejected. ³⁴⁷  2:35 Indeed, as a result of him the thoughts ³⁴⁸  of many hearts will be revealed ³⁴⁹  – and a sword ³⁵⁰  will pierce your own soul as well!” ³⁵¹ 

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ³⁵²  having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. ³⁵³  She never left the temple, worshiping with fasting and prayer night and day. ³⁵⁴  2:38 At that moment, ³⁵⁵  she came up to them ³⁵⁶  and began to give thanks to God and to speak ³⁵⁷  about the child ³⁵⁸  to all who were waiting for the redemption of Jerusalem. ³⁵⁹ 

2:39 So ³⁶⁰  when Joseph and Mary ³⁶¹  had performed ³⁶²  everything according to the law of the Lord, ³⁶³  they returned to Galilee, to their own town ³⁶⁴  of Nazareth. ³⁶⁵  2:40 And the child grew and became strong, ³⁶⁶  filled with wisdom, ³⁶⁷  and the favor ³⁶⁸  of God ³⁶⁹  was upon him.

Jesus in the Temple

2:41 Now ³⁷⁰  Jesus’ ³⁷¹  parents went to Jerusalem ³⁷²  every ³⁷³  year for the feast of the Passover. ³⁷⁴  2:42 When ³⁷⁵  he was twelve years old, ³⁷⁶  they went up ³⁷⁷  according to custom. 2:43 But ³⁷⁸  when the feast was over, ³⁷⁹  as they were returning home, ³⁸⁰  the boy Jesus stayed behind in Jerusalem. His ³⁸¹  parents ³⁸²  did not know it, 2:44 but (because they assumed that he was in their group of travelers) ³⁸³  they went a day’s journey. Then ³⁸⁴  they began to look for him among their relatives and acquaintances. ³⁸⁵  2:45 When ³⁸⁶  they did not find him, they returned to Jerusalem ³⁸⁷  to look for him. 2:46 After ³⁸⁸  three days ³⁸⁹  they found him in the temple courts, ³⁹⁰  sitting among the teachers, ³⁹¹  listening to them and asking them questions. 2:47 And all who heard Jesus ³⁹²  were astonished ³⁹³  at his understanding and his answers. 2:48 When ³⁹⁴  his parents ³⁹⁵  saw him, they were overwhelmed. His ³⁹⁶  mother said to him, “Child, ³⁹⁷  why have you treated ³⁹⁸  us like this? Look, your father and I have been looking for you anxiously.” ³⁹⁹  2:49 But ⁴⁰⁰  he replied, ⁴⁰¹  “Why were you looking for me? ⁴⁰²  Didn’t you know that I must be in my Father’s house?” ⁴⁰³  2:50 Yet ⁴⁰⁴  his parents ⁴⁰⁵  did not understand ⁴⁰⁶  the remark ⁴⁰⁷  he made ⁴⁰⁸  to them. 2:51 Then ⁴⁰⁹  he went down with them and came to Nazareth, ⁴¹⁰  and was obedient ⁴¹¹  to them. But ⁴¹²  his mother kept all these things ⁴¹³  in her heart. ⁴¹⁴ 

2:52 And Jesus increased ⁴¹⁵  in wisdom and in stature, and in favor with God and with people.

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁴¹⁶  when Pontius Pilate ⁴¹⁷  was governor of Judea, and Herod ⁴¹⁸  was tetrarch ⁴¹⁹  of Galilee, and his brother Philip ⁴²⁰  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁴²¹  was tetrarch of Abilene, 3:2 during the high priesthood ⁴²²  of Annas and Caiaphas, the word ⁴²³  of God came to John the son of Zechariah in the wilderness. ⁴²⁴  3:3 He ⁴²⁵  went into all the region around the Jordan River, ⁴²⁶  preaching a baptism of repentance for the forgiveness of sins. ⁴²⁷ 

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁴²⁸  of one shouting in the wilderness: ⁴²⁹ 

‘Prepare the way for the Lord,

make ⁴³⁰  his paths straight.

3:5 Every valley will be filled, ⁴³¹ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

3:6 and all humanity ⁴³²  will see the salvation of God.’” ⁴³³ 

3:7 So John ⁴³⁴  said to the crowds ⁴³⁵  that came out to be baptized by him, “You offspring of vipers! ⁴³⁶  Who warned you to flee ⁴³⁷  from the coming wrath? 3:8 Therefore produce ⁴³⁸  fruit ⁴³⁹  that proves your repentance, and don’t begin to say ⁴⁴⁰  to yourselves, ‘We have Abraham as our father.’ ⁴⁴¹  For I tell you that God can raise up children for Abraham from these stones! ⁴⁴²  3:9 Even now the ax is laid at the root of the trees, ⁴⁴³  and every tree that does not produce good fruit will be ⁴⁴⁴  cut down and thrown into the fire.”

3:10 So ⁴⁴⁵  the crowds were asking ⁴⁴⁶  him, “What then should we do?” 3:11 John ⁴⁴⁷  answered them, ⁴⁴⁸  “The person who has two tunics ⁴⁴⁹  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors ⁴⁵⁰  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ⁴⁵¹  than you are required to.” ⁴⁵²  3:14 Then some soldiers ⁴⁵³  also asked him, “And as for us – what should we do?” ⁴⁵⁴  He told them, “Take money from no one by violence ⁴⁵⁵  or by false accusation, ⁴⁵⁶  and be content with your pay.”

3:15 While the people were filled with anticipation ⁴⁵⁷  and they all wondered ⁴⁵⁸  whether perhaps John ⁴⁵⁹  could be the Christ, ⁴⁶⁰  3:16 John answered them all, ⁴⁶¹  “I baptize you with water, ⁴⁶²  but one more powerful than I am is coming – I am not worthy ⁴⁶³  to untie the strap ⁴⁶⁴  of his sandals. He will baptize you with the Holy Spirit and fire. ⁴⁶⁵  3:17 His winnowing fork ⁴⁶⁶  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁴⁶⁷  but the chaff he will burn up with inextinguishable fire.” ⁴⁶⁸ 

3:18 And in this way, ⁴⁶⁹  with many other exhortations, John ⁴⁷⁰  proclaimed good news to the people. 3:19 But when John rebuked Herod ⁴⁷¹  the tetrarch ⁴⁷²  because of Herodias, his brother’s wife, ⁴⁷³  and because of all the evil deeds ⁴⁷⁴  that he had done, 3:20 Herod added this to them all: He locked up John in prison.

The Baptism of Jesus

3:21 Now when ⁴⁷⁵  all the people were baptized, Jesus also was baptized. And while he was praying, ⁴⁷⁶  the heavens ⁴⁷⁷  opened, 3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁴⁷⁸  And a voice came from heaven, “You are my one dear Son; ⁴⁷⁹  in you I take great delight.” ⁴⁸⁰ 

The Genealogy of Jesus

3:23 So ⁴⁸¹  Jesus, when he began his ministry, ⁴⁸²  was about thirty years old. He was ⁴⁸³  the son (as was supposed) ⁴⁸⁴  of Joseph, the son ⁴⁸⁵  of Heli, 3:24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3:25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 3:27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, ⁴⁸⁶  the son of Shealtiel, ⁴⁸⁷  the son of Neri, ⁴⁸⁸  3:28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3:30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 3:31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, ⁴⁸⁹  the son of David, ⁴⁹⁰  3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, ⁴⁹¹  the son of Nahshon, 3:33 the son of Amminadab, the son of Admin, the son of Arni, ⁴⁹²  the son of Hezron, the son of Perez, the son of Judah, 3:34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, ⁴⁹³  the son of Nahor, 3:35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 3:36 the son of Cainan, ⁴⁹⁴  the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3:37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, ⁴⁹⁵  the son of Kenan, ⁴⁹⁶  3:38 the son of Enosh, the son of Seth, the son of Adam, the son of God. ⁴⁹⁷ 

The Temptation of Jesus

4:1 Then ⁴⁹⁸  Jesus, full of the Holy Spirit, returned from the Jordan River ⁴⁹⁹  and was led by the Spirit ⁵⁰⁰  in ⁵⁰¹  the wilderness, ⁵⁰²  4:2 where for forty days he endured temptations ⁵⁰³  from the devil. He ⁵⁰⁴  ate nothing ⁵⁰⁵  during those days, and when they were completed, ⁵⁰⁶  he was famished. 4:3 The devil said to him, “If ⁵⁰⁷  you are the Son of God, command this stone to become bread.” ⁵⁰⁸  4:4 Jesus answered him, “It is written, ‘Man ⁵⁰⁹  does not live by bread alone.’” ⁵¹⁰ 

4:5 Then ⁵¹¹  the devil ⁵¹²  led him up ⁵¹³  to a high place ⁵¹⁴  and showed him in a flash all the kingdoms of the world. 4:6 And he ⁵¹⁵  said to him, “To you ⁵¹⁶  I will grant this whole realm ⁵¹⁷  – and the glory that goes along with it, ⁵¹⁸  for it has been relinquished ⁵¹⁹  to me, and I can give it to anyone I wish. 4:7 So then, if ⁵²⁰  you will worship ⁵²¹  me, all this will be ⁵²²  yours.” 4:8 Jesus ⁵²³  answered him, ⁵²⁴  “It is written, ‘You are to worship ⁵²⁵  the Lord ⁵²⁶  your God and serve only him.’” ⁵²⁷ 

4:9 Then ⁵²⁸  the devil ⁵²⁹  brought him to Jerusalem, ⁵³⁰  had him stand ⁵³¹  on the highest point of the temple, ⁵³²  and said to him, “If ⁵³³  you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ ⁵³⁴  4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁵³⁵  4:12 Jesus ⁵³⁶  answered him, ⁵³⁷  “It is said, ‘You are not to put the Lord your God to the test.’” ⁵³⁸  4:13 So ⁵³⁹  when the devil ⁵⁴⁰  had completed every temptation, he departed from him until a more opportune time. ⁵⁴¹ 

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁵⁴²  Jesus, in the power of the Spirit, ⁵⁴³  returned to Galilee, and news about him spread ⁵⁴⁴  throughout the surrounding countryside. ⁵⁴⁵  4:15 He ⁵⁴⁶  began to teach ⁵⁴⁷  in their synagogues ⁵⁴⁸  and was praised ⁵⁴⁹  by all.

Rejection at Nazareth

4:16 Now ⁵⁵⁰  Jesus ⁵⁵¹  came to Nazareth, ⁵⁵²  where he had been brought up, and went into the synagogue ⁵⁵³  on the Sabbath day, as was his custom. ⁵⁵⁴  He ⁵⁵⁵  stood up to read, ⁵⁵⁶  4:17 and the scroll of the prophet Isaiah was given to him. He ⁵⁵⁷  unrolled ⁵⁵⁸  the scroll and found the place where it was written,

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁵⁵⁹  me to proclaim good news ⁵⁶⁰  to the poor. ⁵⁶¹ 

He has sent me ⁵⁶²  to proclaim release ⁵⁶³  to the captives

and the regaining of sight ⁵⁶⁴  to the blind,

to set free ⁵⁶⁵  those who are oppressed, ⁵⁶⁶ 

4:19 to proclaim the year ⁵⁶⁷  of the Lord’s favor.” ⁵⁶⁸ 

4:20 Then ⁵⁶⁹  he rolled up ⁵⁷⁰  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁵⁷¹  him. 4:21 Then ⁵⁷²  he began to tell them, “Today ⁵⁷³  this scripture has been fulfilled even as you heard it being read.” ⁵⁷⁴  4:22 All ⁵⁷⁵  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ⁵⁷⁶  said, “Isn’t this ⁵⁷⁷  Joseph’s son?” 4:23 Jesus ⁵⁷⁸  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁵⁷⁹  and say, ‘What we have heard that you did in Capernaum, ⁵⁸⁰  do here in your hometown too.’” 4:24 And he added, ⁵⁸¹  “I tell you the truth, ⁵⁸²  no prophet is acceptable ⁵⁸³  in his hometown. 4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ⁵⁸⁴  when the sky ⁵⁸⁵  was shut up three and a half years, and ⁵⁸⁶  there was a great famine over all the land. 4:26 Yet ⁵⁸⁷  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ⁵⁸⁸  4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁵⁸⁹  yet ⁵⁹⁰  none of them was cleansed except Naaman the Syrian.” ⁵⁹¹  4:28 When they heard this, all the people ⁵⁹²  in the synagogue were filled with rage. 4:29 They got up, forced ⁵⁹³  him out of the town, ⁵⁹⁴  and brought him to the brow of the hill on which their town was built, so that ⁵⁹⁵  they could throw him down the cliff. ⁵⁹⁶  4:30 But he passed through the crowd ⁵⁹⁷  and went on his way. ⁵⁹⁸ 

Ministry in Capernaum

4:31 So ⁵⁹⁹  he went down to Capernaum, ⁶⁰⁰  a town ⁶⁰¹  in Galilee, and on the Sabbath he began to teach the people. ⁶⁰²  4:32 They ⁶⁰³  were amazed ⁶⁰⁴  at his teaching, because he spoke ⁶⁰⁵  with authority. ⁶⁰⁶ 

4:33 Now ⁶⁰⁷  in the synagogue ⁶⁰⁸  there was a man who had the spirit of an unclean ⁶⁰⁹  demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, ⁶¹⁰  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁶¹¹  of God.” 4:35 But ⁶¹²  Jesus rebuked him: ⁶¹³  “Silence! Come out of him!” ⁶¹⁴  Then, after the demon threw the man ⁶¹⁵  down in their midst, he came out of him without hurting him. ⁶¹⁶  4:36 They ⁶¹⁷  were all amazed and began to say ⁶¹⁸  to one another, “What’s happening here? ⁶¹⁹  For with authority and power ⁶²⁰  he commands the unclean spirits, and they come out!” 4:37 So ⁶²¹  the news ⁶²²  about him spread into all areas of the region. ⁶²³ 

4:38 After Jesus left ⁶²⁴  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁶²⁵  to help her. ⁶²⁶  4:39 So ⁶²⁷  he stood over her, commanded ⁶²⁸  the fever, and it left her. Immediately ⁶²⁹  she got up and began to serve ⁶³⁰  them.

4:40 As the sun was setting, all those who had any relatives ⁶³¹  sick with various diseases brought them to Jesus. ⁶³²  He placed ⁶³³  his hands on every one of them and healed them. 4:41 Demons also came out ⁶³⁴  of many, crying out, ⁶³⁵  “You are the Son of God!” ⁶³⁶  But he rebuked ⁶³⁷  them, and would not allow them to speak, ⁶³⁸  because they knew that he was the Christ. ⁶³⁹ 

4:42 The next morning ⁶⁴⁰  Jesus ⁶⁴¹  departed and went to a deserted place. Yet ⁶⁴²  the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus ⁶⁴³  said to them, “I must ⁶⁴⁴  proclaim the good news of the kingdom ⁶⁴⁵  of God to the other towns ⁶⁴⁶  too, for that is what I was sent ⁶⁴⁷  to do.” ⁶⁴⁸  4:44 So ⁶⁴⁹  he continued to preach in the synagogues of Judea. ⁶⁵⁰ 

The Call of the Disciples

5:1 Now ⁶⁵¹  Jesus was standing by the Lake of Gennesaret, ⁶⁵²  and the crowd was pressing around him ⁶⁵³  to hear the word of God. 5:2 He ⁶⁵⁴  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into ⁶⁵⁵  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁶⁵⁶  Jesus ⁶⁵⁷  sat down ⁶⁵⁸  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 ⁶⁵⁹  your nets for a catch.” 5:5 Simon ⁶⁶⁰  answered, ⁶⁶¹  “Master, ⁶⁶²  we worked hard all night and caught nothing! But at your word ⁶⁶³  I will lower ⁶⁶⁴  the nets.” 5:6 When ⁶⁶⁵  they had done this, they caught so many fish that their nets started to tear. ⁶⁶⁶  5:7 So ⁶⁶⁷  they motioned ⁶⁶⁸  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. ⁶⁶⁹  5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁶⁷⁰  for I am a sinful man!” ⁶⁷¹  5:9 For ⁶⁷²  Peter ⁶⁷³  and all who were with him were astonished ⁶⁷⁴  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. ⁶⁷⁵  Then ⁶⁷⁶  Jesus said to Simon, “Do not be afraid; from now on ⁶⁷⁷  you will be catching people.” ⁶⁷⁸  5:11 So ⁶⁷⁹  when they had brought their boats to shore, they left everything and followed ⁶⁸⁰  him.

Healing a Leper

5:12 While ⁶⁸¹  Jesus ⁶⁸²  was in one of the towns, ⁶⁸³  a man came ⁶⁸⁴  to him who was covered with ⁶⁸⁵  leprosy. ⁶⁸⁶  When ⁶⁸⁷  he saw Jesus, he bowed down with his face to the ground ⁶⁸⁸  and begged him, ⁶⁸⁹  “Lord, if ⁶⁹⁰  you are willing, you can make me clean.” 5:13 So ⁶⁹¹  he stretched out his hand and touched ⁶⁹²  him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then ⁶⁹³  he ordered the man ⁶⁹⁴  to tell no one, ⁶⁹⁵  but commanded him, ⁶⁹⁶  “Go ⁶⁹⁷  and show yourself to a priest, and bring the offering ⁶⁹⁸  for your cleansing, as Moses commanded, ⁶⁹⁹  as a testimony to them.” ⁷⁰⁰  5:15 But the news about him spread even more, ⁷⁰¹  and large crowds were gathering together to hear him ⁷⁰²  and to be healed of their illnesses. 5:16 Yet Jesus himself ⁷⁰³  frequently withdrew ⁷⁰⁴  to the wilderness ⁷⁰⁵  and prayed.

Healing and Forgiving a Paralytic

5:17 Now on ⁷⁰⁶  one of those days, while he was teaching, there were Pharisees ⁷⁰⁷  and teachers of the law ⁷⁰⁸  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁷⁰⁹  and the power of the Lord was with him ⁷¹⁰  to heal. 5:18 Just then ⁷¹¹  some men showed up, carrying a paralyzed man ⁷¹²  on a stretcher. ⁷¹³  They ⁷¹⁴  were trying to bring him in and place him before Jesus. ⁷¹⁵  5:19 But ⁷¹⁶  since they found ⁷¹⁷  no way to carry him in because of the crowd, they went up on the roof ⁷¹⁸  and let him down on the stretcher ⁷¹⁹  through the roof tiles ⁷²⁰  right ⁷²¹  in front of Jesus. ⁷²²  5:20 When ⁷²³  Jesus ⁷²⁴  saw their ⁷²⁵  faith he said, “Friend, ⁷²⁶  your sins are forgiven.” ⁷²⁷  5:21 Then ⁷²⁸  the experts in the law ⁷²⁹  and the Pharisees began to think ⁷³⁰  to themselves, ⁷³¹  “Who is this man ⁷³²  who is uttering blasphemies? ⁷³³  Who can forgive sins but God alone?” 5:22 When Jesus perceived ⁷³⁴  their hostile thoughts, ⁷³⁵  he said to them, ⁷³⁶  “Why are you raising objections ⁷³⁷  within yourselves? 5:23 Which is easier, ⁷³⁸  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ⁷³⁹  that the Son of Man ⁷⁴⁰  has authority on earth to forgive sins” – he said to the paralyzed man ⁷⁴¹  – “I tell you, stand up, take your stretcher ⁷⁴²  and go home.” ⁷⁴³  5:25 Immediately ⁷⁴⁴  he stood up before them, picked ⁷⁴⁵  up the stretcher ⁷⁴⁶  he had been lying on, and went home, glorifying ⁷⁴⁷  God. 5:26 Then ⁷⁴⁸  astonishment ⁷⁴⁹  seized them all, and they glorified ⁷⁵⁰  God. They were filled with awe, ⁷⁵¹  saying, “We have seen incredible ⁷⁵²  things ⁷⁵³  today.” ⁷⁵⁴ 

The Call of Levi; Eating with Sinners

5:27 After ⁷⁵⁵  this, Jesus ⁷⁵⁶  went out and saw a tax collector ⁷⁵⁷  named Levi ⁷⁵⁸  sitting at the tax booth. ⁷⁵⁹  “Follow me,” ⁷⁶⁰  he said to him. 5:28 And he got up and followed him, leaving everything ⁷⁶¹  behind. ⁷⁶² 

5:29 Then ⁷⁶³  Levi gave a great banquet ⁷⁶⁴  in his house for Jesus, ⁷⁶⁵  and there was a large crowd of tax collectors and others sitting ⁷⁶⁶  at the table with them. 5:30 But ⁷⁶⁷  the Pharisees ⁷⁶⁸  and their experts in the law ⁷⁶⁹  complained ⁷⁷⁰  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁷⁷¹  5:31 Jesus ⁷⁷²  answered them, “Those who are well don’t need a physician, but those who are sick do. ⁷⁷³  5:32 I have not come ⁷⁷⁴  to call the righteous, but sinners to repentance.” ⁷⁷⁵ 

The Superiority of the New

5:33 Then ⁷⁷⁶  they said to him, “John’s ⁷⁷⁷  disciples frequently fast ⁷⁷⁸  and pray, ⁷⁷⁹  and so do the disciples of the Pharisees, ⁷⁸⁰  but yours continue to eat and drink.” ⁷⁸¹  5:34 So ⁷⁸²  Jesus said to them, “You cannot make the wedding guests ⁷⁸³  fast while the bridegroom ⁷⁸⁴  is with them, can you? ⁷⁸⁵  5:35 But those days are coming, and when the bridegroom is taken from them, ⁷⁸⁶  at that time ⁷⁸⁷  they will fast.” 5:36 He also told them a parable: ⁷⁸⁸  “No one tears a patch from a new garment and sews ⁷⁸⁹  it on an old garment. If he does, he will have torn ⁷⁹⁰  the new, and the piece from the new will not match the old. ⁷⁹¹  5:37 And no one pours new wine into old wineskins. ⁷⁹²  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. ⁷⁹³  5:39 ⁷⁹⁴  No ⁷⁹⁵  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁷⁹⁶ 

Lord of the Sabbath

6:1 Jesus ⁷⁹⁷  was going through the grain fields on ⁷⁹⁸  a Sabbath, ⁷⁹⁹  and his disciples picked some heads of wheat, ⁸⁰⁰  rubbed them in their hands, and ate them. ⁸⁰¹  6:2 But some of the Pharisees ⁸⁰²  said, “Why are you ⁸⁰³  doing what is against the law ⁸⁰⁴  on the Sabbath?” 6:3 Jesus ⁸⁰⁵  answered them, ⁸⁰⁶  “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took ⁸⁰⁷  and ate the sacred bread, ⁸⁰⁸  which is not lawful ⁸⁰⁹  for any to eat but the priests alone, and ⁸¹⁰  gave it to his companions?” ⁸¹¹  6:5 Then ⁸¹²  he said to them, “The Son of Man is lord ⁸¹³  of the Sabbath.”

Healing a Withered Hand

6:6 On ⁸¹⁴  another Sabbath, Jesus ⁸¹⁵  entered the synagogue ⁸¹⁶  and was teaching. Now ⁸¹⁷  a man was there whose right hand was withered. ⁸¹⁸  6:7 The experts in the law ⁸¹⁹  and the Pharisees ⁸²⁰  watched ⁸²¹  Jesus ⁸²²  closely to see if ⁸²³  he would heal on the Sabbath, ⁸²⁴  so that they could find a reason to accuse him. 6:8 But ⁸²⁵  he knew ⁸²⁶  their thoughts, ⁸²⁷  and said to the man who had the withered hand, “Get up and stand here.” ⁸²⁸  So ⁸²⁹  he rose and stood there. 6:9 Then ⁸³⁰  Jesus said to them, “I ask you, ⁸³¹  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ⁸³²  looking around ⁸³³  at them all, he said to the man, ⁸³⁴  “Stretch out your hand.” The man ⁸³⁵  did so, and his hand was restored. ⁸³⁶  6:11 But they were filled with mindless rage ⁸³⁷  and began debating with one another what they would do ⁸³⁸  to Jesus.

Choosing the Twelve Apostles

6:12 Now ⁸³⁹  it was during this time that Jesus ⁸⁴⁰  went out to the mountain ⁸⁴¹  to pray, and he spent all night ⁸⁴²  in prayer to God. ⁸⁴³  6:13 When ⁸⁴⁴  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁸⁴⁵  6:14 Simon ⁸⁴⁶  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ⁸⁴⁷  6:15 Matthew, Thomas, ⁸⁴⁸  James the son of Alphaeus, Simon who was called the Zealot, ⁸⁴⁹  6:16 Judas the son of James, and Judas Iscariot, ⁸⁵⁰  who became a traitor.

The Sermon on the Plain

6:17 Then ⁸⁵¹  he came down with them and stood on a level place. ⁸⁵²  And a large number ⁸⁵³  of his disciples had gathered ⁸⁵⁴  along with ⁸⁵⁵  a vast multitude from all over Judea, from ⁸⁵⁶  Jerusalem, ⁸⁵⁷  and from the seacoast of Tyre ⁸⁵⁸  and Sidon. ⁸⁵⁹  They came to hear him and to be healed ⁸⁶⁰  of their diseases, 6:18 and those who suffered from ⁸⁶¹  unclean ⁸⁶²  spirits were cured. 6:19 The ⁸⁶³  whole crowd was trying to touch him, because power ⁸⁶⁴  was coming out from him and healing them all.

6:20 Then ⁸⁶⁵  he looked up ⁸⁶⁶  at his disciples and said:

“Blessed ⁸⁶⁷  are you who are poor, ⁸⁶⁸  for the kingdom of God belongs ⁸⁶⁹  to you.

6:21 “Blessed are you who hunger ⁸⁷⁰  now, for you will be satisfied. ⁸⁷¹ 

“Blessed are you who weep now, for you will laugh. ⁸⁷² 

6:22 “Blessed are you when people ⁸⁷³  hate you, and when they exclude you and insult you and reject you as evil ⁸⁷⁴  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ⁸⁷⁵  your reward is great in heaven. For their ancestors ⁸⁷⁶  did the same things to the prophets. ⁸⁷⁷ 

6:24 “But woe ⁸⁷⁸  to you who are rich, for you have received ⁸⁷⁹  your comfort ⁸⁸⁰  already.

6:25 “Woe to you who are well satisfied with food ⁸⁸¹  now, for you will be hungry.

“Woe to you ⁸⁸²  who laugh ⁸⁸³  now, for you will mourn and weep.

6:26 “Woe to you ⁸⁸⁴  when all people ⁸⁸⁵  speak well of you, for their ancestors ⁸⁸⁶  did the same things to the false prophets.

6:27 “But I say to you who are listening: Love your enemies, ⁸⁸⁷  do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat ⁸⁸⁸  you. 6:29 To the person who strikes you on the cheek, ⁸⁸⁹  offer the other as well, ⁸⁹⁰  and from the person who takes away your coat, ⁸⁹¹  do not withhold your tunic ⁸⁹²  either. ⁸⁹³  6:30 Give to everyone who asks you, ⁸⁹⁴  and do not ask for your possessions ⁸⁹⁵  back ⁸⁹⁶  from the person who takes them away. 6:31 Treat others ⁸⁹⁷  in the same way that you would want them to treat you. ⁸⁹⁸ 

6:32 “If ⁸⁹⁹  you love those who love you, what credit is that to you? For even sinners ⁹⁰⁰  love those who love them. ⁹⁰¹  6:33 And ⁹⁰²  if you do good to those who do good to you, what credit is that to you? Even ⁹⁰³  sinners ⁹⁰⁴  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ⁹⁰⁵  what credit is that to you? Even sinners ⁹⁰⁶  lend to sinners, so that they may be repaid in full. ⁹⁰⁷  6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁹⁰⁸  Then ⁹⁰⁹  your reward will be great, and you will be sons ⁹¹⁰  of the Most High, ⁹¹¹  because he is kind to ungrateful and evil people. ⁹¹²  6:36 Be merciful, ⁹¹³  just as your Father is merciful.

Do Not Judge Others

6:37 “Do ⁹¹⁴  not judge, ⁹¹⁵  and you will not be judged; ⁹¹⁶  do not condemn, and you will not be condemned; forgive, ⁹¹⁷  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ⁹¹⁸  will be poured ⁹¹⁹  into your lap. For the measure you use will be the measure you receive.” ⁹²⁰ 

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ⁹²¹  Won’t they both fall ⁹²²  into a pit? 6:40 A disciple ⁹²³  is not greater than ⁹²⁴  his teacher, but everyone when fully trained will be like his teacher. 6:41 Why ⁹²⁵  do you see the speck ⁹²⁶  in your brother’s eye, but fail to see ⁹²⁷  the beam of wood ⁹²⁸  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 ⁹²⁹  no good tree bears bad ⁹³⁰  fruit, nor again ⁹³¹  does a bad tree bear good fruit, 6:44 for each tree is known ⁹³²  by its own fruit. For figs are not gathered ⁹³³  from thorns, nor are grapes picked ⁹³⁴  from brambles. ⁹³⁵  6:45 The good person out of the good treasury of his ⁹³⁶  heart ⁹³⁷  produces good, and the evil person out of his evil treasury ⁹³⁸  produces evil, for his mouth speaks ⁹³⁹  from what fills ⁹⁴⁰  his heart.

6:46 “Why ⁹⁴¹  do you call me ‘Lord, Lord,’ ⁹⁴²  and don’t do what I tell you? ⁹⁴³ 

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁹⁴⁴  – I will show you what he is like: 6:48 He is like a man ⁹⁴⁵  building a house, who dug down deep, ⁹⁴⁶  and laid the foundation on bedrock. When ⁹⁴⁷  a flood came, the river ⁹⁴⁸  burst against that house but ⁹⁴⁹  could not shake it, because it had been well built. ⁹⁵⁰  6:49 But the person who hears and does not put my words into practice ⁹⁵¹  is like a man who built a house on the ground without a foundation. When ⁹⁵²  the river burst against that house, ⁹⁵³  it collapsed immediately, and was utterly destroyed!” ⁹⁵⁴ 

Healing the Centurion’s Slave

7:1 After Jesus ⁹⁵⁵  had finished teaching all this to the people, ⁹⁵⁶  he entered Capernaum. ⁹⁵⁷  7:2 A centurion ⁹⁵⁸  there ⁹⁵⁹  had a slave ⁹⁶⁰  who was highly regarded, ⁹⁶¹  but who was sick and at the point of death. 7:3 When the centurion ⁹⁶²  heard ⁹⁶³  about Jesus, he sent some Jewish elders ⁹⁶⁴  to him, asking him to come ⁹⁶⁵  and heal his slave. 7:4 When ⁹⁶⁶  they came ⁹⁶⁷  to Jesus, they urged ⁹⁶⁸  him earnestly, ⁹⁶⁹  “He is worthy ⁹⁷⁰  to have you do this for him, 7:5 because he loves our nation, ⁹⁷¹  and even ⁹⁷²  built our synagogue.” ⁹⁷³  7:6 So ⁹⁷⁴  Jesus went with them. When ⁹⁷⁵  he was not far from the house, the centurion ⁹⁷⁶  sent friends to say to him, “Lord, do not trouble yourself, ⁹⁷⁷  for I am not worthy ⁹⁷⁸  to have you come under my roof. 7:7 That is why ⁹⁷⁹  I did not presume ⁹⁸⁰  to come to you. Instead, say the word, and my servant must be healed. ⁹⁸¹  7:8 For I too am a man set under authority, with soldiers under me. ⁹⁸²  I say to this one, ‘Go,’ and he goes, ⁹⁸³  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ⁹⁸⁴  7:9 When Jesus heard this, he was amazed ⁹⁸⁵  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁹⁸⁶  7:10 So ⁹⁸⁷  when those who had been sent returned to the house, they found the slave ⁹⁸⁸  well.

Raising a Widow’s Son

7:11 Soon ⁹⁸⁹  afterward ⁹⁹⁰  Jesus ⁹⁹¹  went to a town ⁹⁹²  called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man ⁹⁹³  who had died was being carried out, ⁹⁹⁴  the only son of his mother (who ⁹⁹⁵  was a widow ⁹⁹⁶ ), and a large crowd from the town ⁹⁹⁷  was with her. 7:13 When ⁹⁹⁸  the Lord saw her, he had compassion ⁹⁹⁹  for her and said to her, “Do not weep.” ¹⁰⁰⁰  7:14 Then ¹⁰⁰¹  he came up ¹⁰⁰²  and touched ¹⁰⁰³  the bier, ¹⁰⁰⁴  and those who carried it stood still. He ¹⁰⁰⁵  said, “Young man, I say to you, get up!” 7:15 So ¹⁰⁰⁶  the dead man ¹⁰⁰⁷  sat up and began to speak, and Jesus ¹⁰⁰⁸  gave him back ¹⁰⁰⁹  to his mother. 7:16 Fear ¹⁰¹⁰  seized them all, and they began to glorify ¹⁰¹¹  God, saying, “A great prophet ¹⁰¹²  has appeared ¹⁰¹³  among us!” and “God has come to help ¹⁰¹⁴  his people!” 7:17 This ¹⁰¹⁵  report ¹⁰¹⁶  about Jesus ¹⁰¹⁷  circulated ¹⁰¹⁸  throughout ¹⁰¹⁹  Judea and all the surrounding country.

Jesus and John the Baptist

7:18 John’s ¹⁰²⁰  disciples informed him about all these things. So ¹⁰²¹  John called ¹⁰²²  two of his disciples 7:19 and sent them to Jesus ¹⁰²³  to ask, ¹⁰²⁴  “Are you the one who is to come, ¹⁰²⁵  or should we look for another?” 7:20 When ¹⁰²⁶  the men came to Jesus, ¹⁰²⁷  they said, “John the Baptist has sent us to you to ask, ¹⁰²⁸  ‘Are you the one who is to come, or should we look for another?’” ¹⁰²⁹  7:21 At that very time ¹⁰³⁰  Jesus ¹⁰³¹  cured many people of diseases, sicknesses, ¹⁰³²  and evil spirits, and granted ¹⁰³³  sight to many who were blind. 7:22 So ¹⁰³⁴  he answered them, ¹⁰³⁵  “Go tell ¹⁰³⁶  John what you have seen and heard: ¹⁰³⁷  The blind see, the lame walk, lepers are cleansed, the ¹⁰³⁸  deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone ¹⁰³⁹  who takes no offense at me.”

7:24 When ¹⁰⁴⁰  John’s messengers had gone, Jesus ¹⁰⁴¹  began to speak to the crowds about John: “What did you go out into the wilderness ¹⁰⁴²  to see? A reed shaken by the wind? ¹⁰⁴³  7:25 What ¹⁰⁴⁴  did you go out to see? A man dressed in fancy ¹⁰⁴⁵  clothes? ¹⁰⁴⁶  Look, those who wear fancy clothes and live in luxury ¹⁰⁴⁷  are in kings’ courts! ¹⁰⁴⁸  7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹⁰⁴⁹  than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹⁰⁵⁰  who will prepare your way before you.’ ¹⁰⁵¹  7:28 I tell you, among those born of women no one is greater ¹⁰⁵²  than John. ¹⁰⁵³  Yet the one who is least ¹⁰⁵⁴  in the kingdom of God ¹⁰⁵⁵  is greater than he is.” 7:29 (Now ¹⁰⁵⁶  all the people who heard this, even the tax collectors, ¹⁰⁵⁷  acknowledged ¹⁰⁵⁸  God’s justice, because they had been baptized ¹⁰⁵⁹  with John’s baptism. 7:30 However, the Pharisees ¹⁰⁶⁰  and the experts in religious law ¹⁰⁶¹  rejected God’s purpose ¹⁰⁶²  for themselves, because they had not been baptized ¹⁰⁶³  by John. ¹⁰⁶⁴ ) ¹⁰⁶⁵ 

7:31 “To what then should I compare the people ¹⁰⁶⁶  of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ¹⁰⁶⁷ 

‘We played the flute for you, yet you did not dance; ¹⁰⁶⁸ 

we wailed in mourning, ¹⁰⁶⁹  yet you did not weep.’

7:33 For John the Baptist has come ¹⁰⁷⁰  eating no bread and drinking no wine, ¹⁰⁷¹  and you say, ‘He has a demon!’ ¹⁰⁷²  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹⁰⁷³  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹⁰⁷⁴  7:35 But wisdom is vindicated ¹⁰⁷⁵  by all her children.” ¹⁰⁷⁶ 

Jesus’ Anointing

7:36 Now one of the Pharisees ¹⁰⁷⁷  asked Jesus ¹⁰⁷⁸  to have dinner with him, so ¹⁰⁷⁹  he went into the Pharisee’s house and took his place at the table. ¹⁰⁸⁰  7:37 Then ¹⁰⁸¹  when a woman of that town, who was a sinner, learned that Jesus ¹⁰⁸²  was dining ¹⁰⁸³  at the Pharisee’s house, she brought an alabaster jar ¹⁰⁸⁴  of perfumed oil. ¹⁰⁸⁵  7:38 As ¹⁰⁸⁶  she stood ¹⁰⁸⁷  behind him at his feet, weeping, she began to wet his feet with her tears. She ¹⁰⁸⁸  wiped them with her hair, ¹⁰⁸⁹  kissed ¹⁰⁹⁰  them, ¹⁰⁹¹  and anointed ¹⁰⁹²  them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, ¹⁰⁹³  he said to himself, “If this man were a prophet, ¹⁰⁹⁴  he would know who and what kind of woman ¹⁰⁹⁵  this is who is touching him, that she is a sinner.” 7:40 So ¹⁰⁹⁶  Jesus answered him, ¹⁰⁹⁷  “Simon, I have something to say to you.” He replied, ¹⁰⁹⁸  “Say it, Teacher.” 7:41 “A certain creditor ¹⁰⁹⁹  had two debtors; one owed him ¹¹⁰⁰  five hundred silver coins, ¹¹⁰¹  and the other fifty. 7:42 When they could not pay, he canceled ¹¹⁰²  the debts of both. Now which of them will love him more?” 7:43 Simon answered, ¹¹⁰³  “I suppose the one who had the bigger debt canceled.” ¹¹⁰⁴  Jesus ¹¹⁰⁵  said to him, “You have judged rightly.” 7:44 Then, ¹¹⁰⁶  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, ¹¹⁰⁷  but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, ¹¹⁰⁸  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 ¹¹⁰⁹  with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹¹¹⁰  but the one who is forgiven little loves little.” 7:48 Then ¹¹¹¹  Jesus ¹¹¹²  said to her, “Your sins are forgiven.” ¹¹¹³  7:49 But ¹¹¹⁴  those who were at the table ¹¹¹⁵  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ¹¹¹⁶  said to the woman, “Your faith ¹¹¹⁷  has saved you; ¹¹¹⁸  go in peace.”

Jesus’ Ministry and the Help of Women

8:1 Some time ¹¹¹⁹  afterward ¹¹²⁰  he went on through towns ¹¹²¹  and villages, preaching and proclaiming the good news ¹¹²²  of the kingdom of God. ¹¹²³  The ¹¹²⁴  twelve were with him, 8:2 and also some women ¹¹²⁵  who had been healed of evil spirits and disabilities: ¹¹²⁶  Mary ¹¹²⁷  (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza ¹¹²⁸  (Herod’s ¹¹²⁹  household manager), ¹¹³⁰  Susanna, and many others who provided for them ¹¹³¹  out of their own resources.

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹¹³²  from one town after another, ¹¹³³  he spoke to them ¹¹³⁴  in a parable: 8:5 “A sower went out to sow ¹¹³⁵  his seed. ¹¹³⁶  And as he sowed, some fell along the path and was trampled on, and the wild birds ¹¹³⁷  devoured it. 8:6 Other seed fell on rock, ¹¹³⁸  and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, ¹¹³⁹  and they grew up with it and choked ¹¹⁴⁰  it. 8:8 But ¹¹⁴¹  other seed fell on good soil and grew, ¹¹⁴²  and it produced a hundred times as much grain.” ¹¹⁴³  As he said this, ¹¹⁴⁴  he called out, “The one who has ears to hear had better listen!” ¹¹⁴⁵ 

8:9 Then ¹¹⁴⁶  his disciples asked him what this parable meant. ¹¹⁴⁷  8:10 He ¹¹⁴⁸  said, “You have been given ¹¹⁴⁹  the opportunity to know ¹¹⁵⁰  the secrets ¹¹⁵¹  of the kingdom of God, ¹¹⁵²  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ¹¹⁵³ 

8:11 “Now the parable means ¹¹⁵⁴  this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil ¹¹⁵⁵  comes and takes away the word ¹¹⁵⁶  from their hearts, so that they may not believe ¹¹⁵⁷  and be saved. 8:13 Those ¹¹⁵⁸  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, ¹¹⁵⁹  but ¹¹⁶⁰  in a time of testing ¹¹⁶¹  fall away. ¹¹⁶²  8:14 As for the seed that ¹¹⁶³  fell among thorns, these are the ones who hear, but ¹¹⁶⁴  as they go on their way they are choked ¹¹⁶⁵  by the worries and riches and pleasures of life, ¹¹⁶⁶  and their fruit does not mature. ¹¹⁶⁷  8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹¹⁶⁸  the word, cling to it ¹¹⁶⁹  with an honest and good ¹¹⁷⁰  heart, and bear fruit with steadfast endurance. ¹¹⁷¹ 

Showing the Light

8:16 “No one lights ¹¹⁷²  a lamp ¹¹⁷³  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. ¹¹⁷⁴  8:17 For nothing is hidden ¹¹⁷⁵  that will not be revealed, ¹¹⁷⁶  and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, ¹¹⁷⁷  for whoever has will be given more, but ¹¹⁷⁸  whoever does not have, even what he thinks he has ¹¹⁷⁹  will be taken from him.”

Jesus’ True Family

8:19 Now Jesus’ ¹¹⁸⁰  mother and his brothers ¹¹⁸¹  came to him, but ¹¹⁸²  they could not get near him because of the crowd. 8:20 So ¹¹⁸³  he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied ¹¹⁸⁴  to them, “My mother and my brothers are those ¹¹⁸⁵  who hear the word of God and do it.” ¹¹⁸⁶ 

Stilling of a Storm

8:22 One ¹¹⁸⁷  day Jesus ¹¹⁸⁸  got into a boat ¹¹⁸⁹  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ¹¹⁹⁰  they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm ¹¹⁹¹  came down on the lake, ¹¹⁹²  and the boat ¹¹⁹³  started filling up with water, and they were in danger. 8:24 They ¹¹⁹⁴  came ¹¹⁹⁵  and woke him, saying, “Master, Master, ¹¹⁹⁶  we are about to die!” So ¹¹⁹⁷  he got up and rebuked ¹¹⁹⁸  the wind and the raging waves; ¹¹⁹⁹  they died down, and it was calm. 8:25 Then ¹²⁰⁰  he said to them, “Where is your faith?” ¹²⁰¹  But they were afraid and amazed, ¹²⁰²  saying to one another, “Who then is this? He commands even the winds and the water, ¹²⁰³  and they obey him!”

Healing of a Demoniac

8:26 So ¹²⁰⁴  they sailed over to the region of the Gerasenes, ¹²⁰⁵  which is opposite ¹²⁰⁶  Galilee. 8:27 As ¹²⁰⁷  Jesus ¹²⁰⁸  stepped ashore, ¹²⁰⁹  a certain man from the town ¹²¹⁰  met him who was possessed by demons. ¹²¹¹  For a long time this man ¹²¹²  had worn no clothes and had not lived in a house, but among ¹²¹³  the tombs. 8:28 When he saw ¹²¹⁴  Jesus, he cried out, fell ¹²¹⁵  down before him, and shouted with a loud voice, “Leave me alone, ¹²¹⁶  Jesus, Son of the Most High ¹²¹⁷  God! I beg you, do not torment ¹²¹⁸  me!” 8:29 For Jesus ¹²¹⁹  had started commanding ¹²²⁰  the evil ¹²²¹  spirit to come out of the man. (For it had seized him many times, so ¹²²²  he would be bound with chains and shackles ¹²²³  and kept under guard. But ¹²²⁴  he would break the restraints and be driven by the demon into deserted ¹²²⁵  places.) ¹²²⁶  8:30 Jesus then ¹²²⁷  asked him, “What is your name?” He ¹²²⁸  said, “Legion,” ¹²²⁹  because many demons had entered him. 8:31 And they began to beg ¹²³⁰  him not to order ¹²³¹  them to depart into the abyss. ¹²³²  8:32 Now a large herd of pigs was feeding there on the hillside, ¹²³³  and the demonic spirits ¹²³⁴  begged Jesus ¹²³⁵  to let them go into them. He gave them permission. ¹²³⁶  8:33 So ¹²³⁷  the demons came out of the man and went into the pigs, and the herd of pigs ¹²³⁸  rushed down the steep slope into the lake and drowned. 8:34 When ¹²³⁹  the herdsmen saw what had happened, they ran off and spread the news ¹²⁴⁰  in the town ¹²⁴¹  and countryside. 8:35 So ¹²⁴²  the people went out to see what had happened, and they came to Jesus. They ¹²⁴³  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 ¹²⁴⁴  who had seen it told them how the man who had been demon-possessed had been healed. ¹²⁴⁵  8:37 Then ¹²⁴⁶  all the people of the Gerasenes ¹²⁴⁷  and the surrounding region ¹²⁴⁸  asked Jesus ¹²⁴⁹  to leave them alone, ¹²⁵⁰  for they were seized with great fear. ¹²⁵¹  So ¹²⁵²  he got into the boat and left. ¹²⁵³  8:38 The man from whom the demons had gone out begged to go ¹²⁵⁴  with him, but Jesus ¹²⁵⁵  sent him away, saying, 8:39 “Return to your home, ¹²⁵⁶  and declare ¹²⁵⁷  what God has done for you.” ¹²⁵⁸  So ¹²⁵⁹  he went away, proclaiming throughout the whole town ¹²⁶⁰  what Jesus ¹²⁶¹  had done for him.

Restoration and Healing

8:40 Now when Jesus returned, ¹²⁶²  the crowd welcomed him, because they were all waiting for him. 8:41 Then ¹²⁶³  a man named Jairus, who was a ruler ¹²⁶⁴  of the synagogue, ¹²⁶⁵  came up. Falling ¹²⁶⁶  at Jesus’ feet, he pleaded ¹²⁶⁷  with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. ¹²⁶⁸ 

As Jesus was on his way, the crowds pressed ¹²⁶⁹  around him. 8:43 Now ¹²⁷⁰  a woman was there who had been suffering from a hemorrhage ¹²⁷¹  for twelve years ¹²⁷²  but could not be healed by anyone. 8:44 She ¹²⁷³  came up behind Jesus ¹²⁷⁴  and touched the edge ¹²⁷⁵  of his cloak, ¹²⁷⁶  and at once the bleeding ¹²⁷⁷  stopped. 8:45 Then ¹²⁷⁸  Jesus asked, ¹²⁷⁹  “Who was it who touched me?” When they all denied it, Peter ¹²⁸⁰  said, “Master, the crowds are surrounding you and pressing ¹²⁸¹  against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹²⁸²  from me.” 8:47 When ¹²⁸³  the woman saw that she could not escape notice, ¹²⁸⁴  she came trembling and fell down before him. In ¹²⁸⁵  the presence of all the people, she explained why ¹²⁸⁶  she had touched him and how she had been immediately healed. 8:48 Then ¹²⁸⁷  he said to her, “Daughter, your faith has made you well. ¹²⁸⁸  Go in peace.”

8:49 While he was still speaking, someone from the synagogue ruler’s ¹²⁸⁹  house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told ¹²⁹⁰  him, “Do not be afraid; just believe, and she will be healed.” ¹²⁹¹  8:51 Now when he came to the house, Jesus ¹²⁹²  did not let anyone go in with him except Peter, John, ¹²⁹³  and James, and the child’s father and mother. 8:52 Now they were all ¹²⁹⁴  wailing and mourning ¹²⁹⁵  for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun ¹²⁹⁶  of him, because they knew ¹²⁹⁷  that she was dead. ¹²⁹⁸  8:54 But Jesus ¹²⁹⁹  gently took her by the hand and said, ¹³⁰⁰  “Child, get up.” 8:55 Her ¹³⁰¹  spirit returned, ¹³⁰²  and she got up immediately. Then ¹³⁰³  he told them to give her something to eat. 8:56 Her ¹³⁰⁴  parents were astonished, but he ordered them to tell no one ¹³⁰⁵  what had happened.

The Sending of the Twelve Apostles

9:1 After ¹³⁰⁶  Jesus ¹³⁰⁷  called ¹³⁰⁸  the twelve ¹³⁰⁹  together, he gave them power and authority over all demons and to cure ¹³¹⁰  diseases, 9:2 and he sent ¹³¹¹  them out to proclaim ¹³¹²  the kingdom of God ¹³¹³  and to heal the sick. ¹³¹⁴  9:3 He ¹³¹⁵  said to them, “Take nothing for your ¹³¹⁶  journey – no staff, ¹³¹⁷  no bag, ¹³¹⁸  no bread, no money, and do not take an extra tunic. ¹³¹⁹  9:4 Whatever ¹³²⁰  house you enter, stay there ¹³²¹  until you leave the area. ¹³²²  9:5 Wherever ¹³²³  they do not receive you, ¹³²⁴  as you leave that town, ¹³²⁵  shake the dust off ¹³²⁶  your feet as a testimony against them.” 9:6 Then ¹³²⁷  they departed and went throughout ¹³²⁸  the villages, proclaiming the good news ¹³²⁹  and healing people everywhere.

Herod’s Confusion about Jesus

9:7 Now Herod ¹³³⁰  the tetrarch ¹³³¹  heard about everything that was happening, and he was thoroughly perplexed, ¹³³²  because some people were saying that John ¹³³³  had been raised from the dead, 9:8 while others were saying that Elijah ¹³³⁴  had appeared, and still others that one of the prophets of long ago had risen. ¹³³⁵  9:9 Herod said, “I had John ¹³³⁶  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ¹³³⁷ 

The Feeding of the Five Thousand

9:10 When ¹³³⁸  the apostles returned, ¹³³⁹  they told Jesus ¹³⁴⁰  everything they had done. Then ¹³⁴¹  he took them with him and they withdrew privately to a town ¹³⁴²  called Bethsaida. ¹³⁴³  9:11 But when the crowds found out, they followed him. He ¹³⁴⁴  welcomed them, spoke to them about the kingdom of God, ¹³⁴⁵  and cured those who needed healing. ¹³⁴⁶  9:12 Now the day began to draw to a close, ¹³⁴⁷  so ¹³⁴⁸  the twelve came and said to Jesus, ¹³⁴⁹  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ¹³⁵⁰  and food, because we are in an isolated place.” ¹³⁵¹  9:13 But he said to them, “You ¹³⁵²  give them something to eat.” They ¹³⁵³  replied, ¹³⁵⁴  “We have no more than five loaves and two fish – unless ¹³⁵⁵  we go ¹³⁵⁶  and buy food ¹³⁵⁷  for all these people.” 9:14 (Now about five thousand men ¹³⁵⁸  were there.) ¹³⁵⁹  Then ¹³⁶⁰  he said to his disciples, “Have ¹³⁶¹  them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, ¹³⁶²  and the people ¹³⁶³  all sat down.

9:16 Then ¹³⁶⁴  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹³⁶⁵  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 ¹³⁶⁶  was picked up – twelve baskets of broken pieces.

Peter’s Confession

9:18 Once ¹³⁶⁷  when Jesus ¹³⁶⁸  was praying ¹³⁶⁹  by himself, and his disciples were nearby, he asked them, ¹³⁷⁰  “Who do the crowds say that I am?” ¹³⁷¹  9:19 They ¹³⁷²  answered, ¹³⁷³  “John the Baptist; others say Elijah; ¹³⁷⁴  and still others that one of the prophets of long ago has risen.” ¹³⁷⁵  9:20 Then ¹³⁷⁶  he said to them, “But who do you say that I am?” Peter ¹³⁷⁷  answered, ¹³⁷⁸  “The Christ ¹³⁷⁹  of God.” 9:21 But he forcefully commanded ¹³⁸⁰  them not to tell this to anyone, ¹³⁸¹  9:22 saying, “The Son of Man must suffer ¹³⁸²  many things and be rejected by the elders, ¹³⁸³  chief priests, and experts in the law, ¹³⁸⁴  and be killed, and on the third day be raised.” ¹³⁸⁵ 

A Call to Discipleship

9:23 Then ¹³⁸⁶  he said to them all, ¹³⁸⁷  “If anyone wants to become my follower, ¹³⁸⁸  he must deny ¹³⁸⁹  himself, take up his cross daily, ¹³⁹⁰  and follow me. 9:24 For whoever wants to save his life will lose it, ¹³⁹¹  but whoever loses his life for my sake will save it. 9:25 For what does it benefit a person ¹³⁹²  if he gains the whole world but loses or forfeits himself? 9:26 For whoever is ashamed ¹³⁹³  of me and my words, the Son of Man will be ashamed of that person ¹³⁹⁴  when he comes in his glory and in the glory ¹³⁹⁵  of the Father and of the holy angels. 9:27 But I tell you most certainly, ¹³⁹⁶  there are some standing here who will not ¹³⁹⁷  experience ¹³⁹⁸  death before they see the kingdom of God.” ¹³⁹⁹ 

The Transfiguration

9:28 Now ¹⁴⁰⁰  about eight days ¹⁴⁰¹  after these sayings, Jesus ¹⁴⁰²  took with him Peter, John, and James, and went up the mountain to pray. 9:29 As ¹⁴⁰³  he was praying, ¹⁴⁰⁴  the appearance of his face was transformed, ¹⁴⁰⁵  and his clothes became very bright, a brilliant white. ¹⁴⁰⁶  9:30 Then ¹⁴⁰⁷  two men, Moses and Elijah, ¹⁴⁰⁸  began talking with him. ¹⁴⁰⁹  9:31 They appeared in glorious splendor and spoke about his departure ¹⁴¹⁰  that he was about to carry out ¹⁴¹¹  at Jerusalem. ¹⁴¹²  9:32 Now Peter and those with him were quite sleepy, ¹⁴¹³  but as they became fully awake, ¹⁴¹⁴  they saw his glory and the two men standing with him. 9:33 Then ¹⁴¹⁵  as the men ¹⁴¹⁶  were starting to leave, ¹⁴¹⁷  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ¹⁴¹⁸  one for you and one for Moses and one for Elijah” – not knowing what he was saying. 9:34 As ¹⁴¹⁹  he was saying this, a cloud ¹⁴²⁰  came ¹⁴²¹  and overshadowed ¹⁴²²  them, and they were afraid as they entered the cloud. 9:35 Then ¹⁴²³  a voice came from the cloud, saying, “This is my Son, my Chosen One. ¹⁴²⁴  Listen to him!” ¹⁴²⁵  9:36 After ¹⁴²⁶  the voice had spoken, Jesus was found alone. So ¹⁴²⁷  they kept silent and told no one ¹⁴²⁸  at that time ¹⁴²⁹  anything of what they had seen.

Healing a Boy with an Unclean Spirit

9:37 Now on ¹⁴³⁰  the next day, when they had come down from the mountain, a large crowd met him. 9:38 Then ¹⁴³¹  a man from the crowd cried out, ¹⁴³²  “Teacher, I beg you to look at ¹⁴³³  my son – he is my only child! 9:39 A ¹⁴³⁴  spirit seizes him, and he suddenly screams; ¹⁴³⁵  it throws him into convulsions ¹⁴³⁶  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ¹⁴³⁷  him severely. 9:40 I ¹⁴³⁸  begged ¹⁴³⁹  your disciples to cast it out, but ¹⁴⁴⁰  they could not do so.” ¹⁴⁴¹  9:41 Jesus answered, ¹⁴⁴²  “You ¹⁴⁴³  unbelieving ¹⁴⁴⁴  and perverse generation! How much longer ¹⁴⁴⁵  must I be with you and endure ¹⁴⁴⁶  you? ¹⁴⁴⁷  Bring your son here.” 9:42 As ¹⁴⁴⁸  the boy ¹⁴⁴⁹  was approaching, the demon threw him to the ground ¹⁴⁵⁰  and shook him with convulsions. ¹⁴⁵¹  But Jesus rebuked ¹⁴⁵²  the unclean ¹⁴⁵³  spirit, healed the boy, and gave him back to his father. 9:43 Then ¹⁴⁵⁴  they were all astonished at the mighty power ¹⁴⁵⁵  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ¹⁴⁵⁶  was amazed at everything Jesus ¹⁴⁵⁷  was doing, he said to his disciples, 9:44 “Take these words to heart, ¹⁴⁵⁸  for the Son of Man is going to be betrayed into the hands of men.” ¹⁴⁵⁹  9:45 But they did not understand this statement; its meaning ¹⁴⁶⁰  had been concealed ¹⁴⁶¹  from them, so that they could not grasp it. Yet ¹⁴⁶²  they were afraid to ask him about this statement.

Concerning the Greatest

9:46 Now an argument started among the disciples ¹⁴⁶³  as to which of them might be ¹⁴⁶⁴  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ¹⁴⁶⁵  he took a child, had him stand by ¹⁴⁶⁶  his side, 9:48 and said to them, “Whoever welcomes ¹⁴⁶⁷  this child ¹⁴⁶⁸  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.” ¹⁴⁶⁹ 

On the Right Side

9:49 John answered, ¹⁴⁷⁰  “Master, we saw someone casting out demons in your name, and we tried to stop ¹⁴⁷¹  him because he is not a disciple ¹⁴⁷²  along with us.” 9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

9:51 Now when ¹⁴⁷³  the days drew near ¹⁴⁷⁴  for him to be taken up, ¹⁴⁷⁵  Jesus ¹⁴⁷⁶  set out resolutely ¹⁴⁷⁷  to go to Jerusalem. ¹⁴⁷⁸  9:52 He ¹⁴⁷⁹  sent messengers on ahead of him. ¹⁴⁸⁰  As they went along, ¹⁴⁸¹  they entered a Samaritan village to make things ready in advance ¹⁴⁸²  for him, 9:53 but the villagers ¹⁴⁸³  refused to welcome ¹⁴⁸⁴  him, because he was determined to go to Jerusalem. ¹⁴⁸⁵  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 ¹⁴⁸⁶  them?” ¹⁴⁸⁷  9:55 But Jesus ¹⁴⁸⁸  turned and rebuked them, ¹⁴⁸⁹  9:56 and they went on to another village.

Challenging Professed Followers

9:57 As ¹⁴⁹⁰  they were walking ¹⁴⁹¹  along the road, someone said to him, “I will follow you wherever you go.” ¹⁴⁹²  9:58 Jesus said to him, “Foxes have dens and the birds in the sky ¹⁴⁹³  have nests, but the Son of Man has no place to lay his head.” ¹⁴⁹⁴  9:59 Jesus ¹⁴⁹⁵  said to another, “Follow me.” But he replied, ¹⁴⁹⁶  “Lord, first let me go and bury my father.” 9:60 But Jesus ¹⁴⁹⁷  said to him, “Let the dead bury their own dead, ¹⁴⁹⁸  but as for you, go and proclaim the kingdom of God.” ¹⁴⁹⁹  9:61 Yet ¹⁵⁰⁰  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ¹⁵⁰¹  9:62 Jesus ¹⁵⁰²  said to him, “No one who puts his ¹⁵⁰³  hand to the plow and looks back ¹⁵⁰⁴  is fit for the kingdom of God.” ¹⁵⁰⁵ 

The Mission of the Seventy-Two

10:1 After this ¹⁵⁰⁶  the Lord appointed seventy-two ¹⁵⁰⁷  others and sent them on ahead of him two by two into every town ¹⁵⁰⁸  and place where he himself was about to go. 10:2 He ¹⁵⁰⁹  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁵¹⁰  to send out ¹⁵¹¹  workers into his harvest. 10:3 Go! I ¹⁵¹²  am sending you out like lambs ¹⁵¹³  surrounded by wolves. ¹⁵¹⁴  10:4 Do not carry ¹⁵¹⁵  a money bag, ¹⁵¹⁶  a traveler’s bag, ¹⁵¹⁷  or sandals, and greet no one on the road. ¹⁵¹⁸  10:5 Whenever ¹⁵¹⁹  you enter a house, ¹⁵²⁰  first say, ‘May peace ¹⁵²¹  be on this house!’ 10:6 And if a peace-loving person ¹⁵²²  is there, your peace will remain on him, but if not, it will return to you. ¹⁵²³  10:7 Stay ¹⁵²⁴  in that same house, eating and drinking what they give you, ¹⁵²⁵  for the worker deserves his pay. ¹⁵²⁶  Do not move around from house to house. 10:8 Whenever ¹⁵²⁷  you enter a town ¹⁵²⁸  and the people ¹⁵²⁹  welcome you, eat what is set before you. 10:9 Heal ¹⁵³⁰  the sick in that town ¹⁵³¹  and say to them, ‘The kingdom of God ¹⁵³²  has come upon ¹⁵³³  you!’ 10:10 But whenever ¹⁵³⁴  you enter a town ¹⁵³⁵  and the people ¹⁵³⁶  do not welcome ¹⁵³⁷  you, go into its streets ¹⁵³⁸  and say, 10:11 ‘Even the dust of your town ¹⁵³⁹  that clings to our feet we wipe off ¹⁵⁴⁰  against you. ¹⁵⁴¹  Nevertheless know this: The kingdom of God has come.’ ¹⁵⁴²  10:12 I tell you, it will be more bearable on that day for Sodom ¹⁵⁴³  than for that town! ¹⁵⁴⁴ 

10:13 “Woe to you, Chorazin! ¹⁵⁴⁵  Woe to you, Bethsaida! For if ¹⁵⁴⁶  the miracles ¹⁵⁴⁷  done in you had been done in Tyre ¹⁵⁴⁸  and Sidon, ¹⁵⁴⁹  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, ¹⁵⁵⁰  will you be exalted to heaven? ¹⁵⁵¹  No, you will be thrown down to Hades! ¹⁵⁵² 

10:16 “The one who listens ¹⁵⁵³  to you listens to me, ¹⁵⁵⁴  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁵⁵⁵  the one who sent me.” ¹⁵⁵⁶ 

10:17 Then ¹⁵⁵⁷  the seventy-two ¹⁵⁵⁸  returned with joy, saying, “Lord, even the demons submit to ¹⁵⁵⁹  us in your name!” ¹⁵⁶⁰  10:18 So ¹⁵⁶¹  he said to them, “I saw ¹⁵⁶²  Satan fall ¹⁵⁶³  like lightning ¹⁵⁶⁴  from heaven. 10:19 Look, I have given you authority to tread ¹⁵⁶⁵  on snakes and scorpions ¹⁵⁶⁶  and on the full force of the enemy, ¹⁵⁶⁷  and nothing will ¹⁵⁶⁸  hurt you. 10:20 Nevertheless, do not rejoice that ¹⁵⁶⁹  the spirits submit to you, but rejoice ¹⁵⁷⁰  that your names stand written ¹⁵⁷¹  in heaven.”

10:21 On that same occasion ¹⁵⁷²  Jesus ¹⁵⁷³  rejoiced ¹⁵⁷⁴  in the Holy Spirit and said, “I praise ¹⁵⁷⁵  you, Father, Lord ¹⁵⁷⁶  of heaven and earth, because ¹⁵⁷⁷  you have hidden these things from the wise ¹⁵⁷⁸  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ¹⁵⁷⁹  10:22 All things have been given to me by my Father. ¹⁵⁸⁰  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 ¹⁵⁸¹  to reveal him.”

10:23 Then ¹⁵⁸²  Jesus ¹⁵⁸³  turned ¹⁵⁸⁴  to his ¹⁵⁸⁵  disciples and said privately, “Blessed ¹⁵⁸⁶  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ¹⁵⁸⁷  what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25 Now ¹⁵⁸⁸  an expert in religious law ¹⁵⁸⁹  stood up to test Jesus, ¹⁵⁹⁰  saying, “Teacher, what must I do to inherit eternal life?” ¹⁵⁹¹  10:26 He said to him, “What is written in the law? How do you understand it?” ¹⁵⁹²  10:27 The expert ¹⁵⁹³  answered, “Love ¹⁵⁹⁴  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ¹⁵⁹⁵  and love your neighbor as yourself.” ¹⁵⁹⁶  10:28 Jesus ¹⁵⁹⁷  said to him, “You have answered correctly; ¹⁵⁹⁸  do this, and you will live.”

10:29 But the expert, ¹⁵⁹⁹  wanting to justify ¹⁶⁰⁰  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ¹⁶⁰¹  “A man was going down ¹⁶⁰²  from Jerusalem ¹⁶⁰³  to Jericho, ¹⁶⁰⁴  and fell into the hands of robbers, who stripped him, beat ¹⁶⁰⁵  him up, and went off, leaving him half dead. ¹⁶⁰⁶  10:31 Now by chance ¹⁶⁰⁷  a priest was going down that road, but ¹⁶⁰⁸  when he saw the injured man ¹⁶⁰⁹  he passed by ¹⁶¹⁰  on the other side. ¹⁶¹¹  10:32 So too a Levite, when he came up to ¹⁶¹²  the place and saw him, ¹⁶¹³  passed by on the other side. 10:33 But ¹⁶¹⁴  a Samaritan ¹⁶¹⁵  who was traveling ¹⁶¹⁶  came to where the injured man ¹⁶¹⁷  was, and when he saw him, he felt compassion for him. ¹⁶¹⁸  10:34 He ¹⁶¹⁹  went up to him ¹⁶²⁰  and bandaged his wounds, pouring oil ¹⁶²¹  and wine on them. Then ¹⁶²²  he put him on ¹⁶²³  his own animal, ¹⁶²⁴  brought him to an inn, and took care of him. 10:35 The ¹⁶²⁵  next day he took out two silver coins ¹⁶²⁶  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.’ ¹⁶²⁷  10:36 Which of these three do you think became a neighbor ¹⁶²⁸  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ¹⁶²⁹  said, “The one who showed mercy ¹⁶³⁰  to him.” So ¹⁶³¹  Jesus said to him, “Go and do ¹⁶³²  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹⁶³³  entered a certain village where a woman named Martha welcomed him as a guest. ¹⁶³⁴  10:39 She ¹⁶³⁵  had a sister named Mary, who sat ¹⁶³⁶  at the Lord’s feet ¹⁶³⁷  and listened to what he said. 10:40 But Martha was distracted ¹⁶³⁸  with all the preparations she had to make, ¹⁶³⁹  so ¹⁶⁴⁰  she came up to him and said, “Lord, don’t you care ¹⁶⁴¹  that my sister has left me to do all the work ¹⁶⁴²  alone? Tell ¹⁶⁴³  her to help me.” 10:41 But the Lord ¹⁶⁴⁴  answered her, ¹⁶⁴⁵  “Martha, Martha, ¹⁶⁴⁶  you are worried and troubled ¹⁶⁴⁷  about many things, 10:42 but one thing ¹⁶⁴⁸  is needed. Mary has chosen the best ¹⁶⁴⁹  part; it will not be taken away from her.”

Instructions on Prayer

11:1 Now ¹⁶⁵⁰  Jesus ¹⁶⁵¹  was praying in a certain place. When ¹⁶⁵²  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹⁶⁵³  taught ¹⁶⁵⁴  his disciples.” 11:2 So he said to them, “When you pray, ¹⁶⁵⁵  say:

Father, ¹⁶⁵⁶  may your name be honored; ¹⁶⁵⁷ 

may your kingdom come. ¹⁶⁵⁸ 

11:3 Give us each day our daily bread, ¹⁶⁵⁹ 

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹⁶⁶⁰  against us.

And do not lead us into temptation.” ¹⁶⁶¹ 

11:5 Then ¹⁶⁶²  he said to them, “Suppose one of you ¹⁶⁶³  has a friend, and you go to him ¹⁶⁶⁴  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹⁶⁶⁵  11:6 because a friend of mine has stopped here while on a journey, ¹⁶⁶⁶  and I have nothing to set before ¹⁶⁶⁷  him.’ 11:7 Then ¹⁶⁶⁸  he will reply ¹⁶⁶⁹  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹⁶⁷⁰  I cannot get up and give you anything.’ ¹⁶⁷¹  11:8 I tell you, even though the man inside ¹⁶⁷²  will not get up and give him anything because he is his friend, yet because of the first man’s ¹⁶⁷³  sheer persistence ¹⁶⁷⁴  he will get up and give him whatever he needs.

11:9 “So ¹⁶⁷⁵  I tell you: Ask, ¹⁶⁷⁶  and it will be given to you; seek, and you will find; knock, and the door ¹⁶⁷⁷  will be opened for you. 11:10 For everyone who asks ¹⁶⁷⁸  receives, and the one who seeks finds, and to the one who knocks, the door ¹⁶⁷⁹  will be opened. 11:11 What father among you, if your ¹⁶⁸⁰  son asks for ¹⁶⁸¹  a fish, will give him a snake ¹⁶⁸²  instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? ¹⁶⁸³  11:13 If you then, although you are ¹⁶⁸⁴  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹⁶⁸⁵  to those who ask him!”

Jesus and Beelzebul

11:14 Now ¹⁶⁸⁶  he was casting out a demon that was mute. ¹⁶⁸⁷  When ¹⁶⁸⁸  the demon had gone out, the man who had been mute began to speak, ¹⁶⁸⁹  and the crowds were amazed. 11:15 But some of them said, “By the power of Beelzebul, ¹⁶⁹⁰  the ruler ¹⁶⁹¹  of demons, he casts out demons.” 11:16 Others, to test ¹⁶⁹²  him, ¹⁶⁹³  began asking for ¹⁶⁹⁴  a sign ¹⁶⁹⁵  from heaven. 11:17 But Jesus, ¹⁶⁹⁶  realizing their thoughts, said to them, ¹⁶⁹⁷  “Every kingdom divided against itself is destroyed, ¹⁶⁹⁸  and a divided household falls. ¹⁶⁹⁹  11:18 So ¹⁷⁰⁰  if ¹⁷⁰¹  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹⁷⁰²  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹⁷⁰³  cast them ¹⁷⁰⁴  out? Therefore they will be your judges. 11:20 But if I cast out demons by the finger ¹⁷⁰⁵  of God, then the kingdom of God ¹⁷⁰⁶  has already overtaken ¹⁷⁰⁷  you. 11:21 When a strong man, ¹⁷⁰⁸  fully armed, guards his own palace, ¹⁷⁰⁹  his possessions are safe. ¹⁷¹⁰  11:22 But ¹⁷¹¹  when a stronger man ¹⁷¹²  attacks ¹⁷¹³  and conquers him, he takes away the first man’s ¹⁷¹⁴  armor on which the man relied ¹⁷¹⁵  and divides up ¹⁷¹⁶  his plunder. ¹⁷¹⁷  11:23 Whoever is not with me is against me, ¹⁷¹⁸  and whoever does not gather with me scatters. ¹⁷¹⁹ 

Response to Jesus’ Work

11:24 “When an unclean spirit ¹⁷²⁰  goes out of a person, ¹⁷²¹  it passes through waterless places ¹⁷²²  looking for rest but ¹⁷²³  not finding any. Then ¹⁷²⁴  it says, ‘I will return to the home I left.’ ¹⁷²⁵  11:25 When it returns, ¹⁷²⁶  it finds the house ¹⁷²⁷  swept clean and put in order. ¹⁷²⁸  11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ¹⁷²⁹  the last state of that person ¹⁷³⁰  is worse than the first.” ¹⁷³¹ 

11:27 As ¹⁷³²  he said these things, a woman in the crowd spoke out ¹⁷³³  to him, “Blessed is the womb ¹⁷³⁴  that bore you and the breasts at which you nursed!” ¹⁷³⁵  11:28 But he replied, ¹⁷³⁶  “Blessed rather are those who hear the word of God and obey ¹⁷³⁷  it!”

The Sign of Jonah

11:29 As ¹⁷³⁸  the crowds were increasing, Jesus ¹⁷³⁹  began to say, “This generation is a wicked generation; it looks for a sign, ¹⁷⁴⁰  but no sign will be given to it except the sign of Jonah. ¹⁷⁴¹  11:30 For just as Jonah became a sign to the people of Nineveh, ¹⁷⁴²  so the Son of Man will be a sign ¹⁷⁴³  to this generation. ¹⁷⁴⁴  11:31 The queen of the South ¹⁷⁴⁵  will rise up at the judgment ¹⁷⁴⁶  with the people ¹⁷⁴⁷  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ¹⁷⁴⁸  something greater ¹⁷⁴⁹  than Solomon is here! 11:32 The people ¹⁷⁵⁰  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹⁷⁵¹  – and now, ¹⁷⁵²  something greater than Jonah is here!

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ¹⁷⁵³  or under a basket, ¹⁷⁵⁴  but on a lampstand, so that those who come in can see the light. 11:34 Your eye is the lamp of your body. When your eye is healthy, ¹⁷⁵⁵  your whole body is full of light, but when it is diseased, ¹⁷⁵⁶  your body is full of darkness. 11:35 Therefore see to it ¹⁷⁵⁷  that the light in you ¹⁷⁵⁸  is not darkness. 11:36 If ¹⁷⁵⁹  then ¹⁷⁶⁰  your whole body is full of light, with no part in the dark, ¹⁷⁶¹  it will be as full of light as when the light of a lamp shines on you.” ¹⁷⁶² 

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ¹⁷⁶³  a Pharisee ¹⁷⁶⁴  invited Jesus ¹⁷⁶⁵  to have a meal with him, so he went in and took his place at the table. ¹⁷⁶⁶  11:38 The ¹⁷⁶⁷  Pharisee was astonished when he saw that Jesus ¹⁷⁶⁸  did not first wash his hands ¹⁷⁶⁹  before the meal. 11:39 But the Lord said to him, “Now you Pharisees clean ¹⁷⁷⁰  the outside of the cup and the plate, but inside you are full of greed and wickedness. ¹⁷⁷¹  11:40 You fools! ¹⁷⁷²  Didn’t the one who made the outside make the inside as well? ¹⁷⁷³  11:41 But give from your heart to those in need, ¹⁷⁷⁴  and ¹⁷⁷⁵  then everything will be clean for you. ¹⁷⁷⁶ 

11:42 “But woe to you Pharisees! ¹⁷⁷⁷  You give a tenth ¹⁷⁷⁸  of your mint, ¹⁷⁷⁹  rue, ¹⁷⁸⁰  and every herb, yet you neglect justice ¹⁷⁸¹  and love for God! But you should have done these things without neglecting the others. ¹⁷⁸²  11:43 Woe to you Pharisees! You love the best seats ¹⁷⁸³  in the synagogues ¹⁷⁸⁴  and elaborate greetings ¹⁷⁸⁵  in the marketplaces! 11:44 Woe to you! ¹⁷⁸⁶  You are like unmarked graves, and people ¹⁷⁸⁷  walk over them without realizing it!” ¹⁷⁸⁸ 

11:45 One of the experts in religious law ¹⁷⁸⁹  answered him, “Teacher, when you say these things you insult ¹⁷⁹⁰  us too.” 11:46 But Jesus ¹⁷⁹¹  replied, ¹⁷⁹²  “Woe to you experts in religious law as well! ¹⁷⁹³  You load people ¹⁷⁹⁴  down with burdens difficult to bear, yet you yourselves refuse to touch ¹⁷⁹⁵  the burdens with even one of your fingers! 11:47 Woe to you! You build ¹⁷⁹⁶  the tombs of the prophets whom your ancestors ¹⁷⁹⁷  killed. 11:48 So you testify that you approve of ¹⁷⁹⁸  the deeds of your ancestors, ¹⁷⁹⁹  because they killed the prophets ¹⁸⁰⁰  and you build their ¹⁸⁰¹  tombs! ¹⁸⁰²  11:49 For this reason also the wisdom ¹⁸⁰³  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’ 11:50 so that this generation may be held accountable ¹⁸⁰⁴  for the blood of all the prophets that has been shed since the beginning ¹⁸⁰⁵  of the world, ¹⁸⁰⁶  11:51 from the blood of Abel ¹⁸⁰⁷  to the blood of Zechariah, ¹⁸⁰⁸  who was killed ¹⁸⁰⁹  between the altar and the sanctuary. ¹⁸¹⁰  Yes, I tell you, it will be charged against ¹⁸¹¹  this generation. 11:52 Woe to you experts in religious law! You have taken away ¹⁸¹²  the key to knowledge! You did not go in yourselves, and you hindered ¹⁸¹³  those who were going in.”

11:53 When he went out from there, the experts in the law ¹⁸¹⁴  and the Pharisees began to oppose him bitterly, ¹⁸¹⁵  and to ask him hostile questions ¹⁸¹⁶  about many things, 11:54 plotting against ¹⁸¹⁷  him, to catch ¹⁸¹⁸  him in something he might say.

Fear God, Not People

12:1 Meanwhile, ¹⁸¹⁹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹⁸²⁰  began to speak first to his disciples, “Be on your guard against ¹⁸²¹  the yeast of the Pharisees, ¹⁸²²  which is hypocrisy. ¹⁸²³  12:2 Nothing is hidden ¹⁸²⁴  that will not be revealed, ¹⁸²⁵  and nothing is secret that will not be made known. 12:3 So then ¹⁸²⁶  whatever you have said in the dark will be heard in the light, and what you have whispered ¹⁸²⁷  in private rooms ¹⁸²⁸  will be proclaimed from the housetops. ¹⁸²⁹ 

12:4 “I ¹⁸³⁰  tell you, my friends, do not be afraid of those who kill the body, ¹⁸³¹  and after that have nothing more they can do. 12:5 But I will warn ¹⁸³²  you whom you should fear: Fear the one who, after the killing, ¹⁸³³  has authority to throw you ¹⁸³⁴  into hell. ¹⁸³⁵  Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? ¹⁸³⁶  Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ¹⁸³⁷  you are more valuable than many sparrows.

12:8 “I ¹⁸³⁸  tell you, whoever acknowledges ¹⁸³⁹  me before men, ¹⁸⁴⁰  the Son of Man will also acknowledge ¹⁸⁴¹  before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels. 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹⁸⁴²  will not be forgiven. ¹⁸⁴³  12:11 But when they bring you before the synagogues, ¹⁸⁴⁴  the ¹⁸⁴⁵  rulers, and the authorities, do not worry about how you should make your defense ¹⁸⁴⁶  or what you should say, 12:12 for the Holy Spirit will teach you at that moment ¹⁸⁴⁷  what you must say.” ¹⁸⁴⁸ 

The Parable of the Rich Landowner

12:13 Then ¹⁸⁴⁹  someone from the crowd said to him, “Teacher, tell ¹⁸⁵⁰  my brother to divide the inheritance with me.” 12:14 But Jesus ¹⁸⁵¹  said to him, “Man, ¹⁸⁵²  who made me a judge or arbitrator between you two?” ¹⁸⁵³  12:15 Then ¹⁸⁵⁴  he said to them, “Watch out and guard yourself from ¹⁸⁵⁵  all types of greed, ¹⁸⁵⁶  because one’s life does not consist in the abundance of his possessions.” 12:16 He then ¹⁸⁵⁷  told them a parable: ¹⁸⁵⁸  “The land of a certain rich man produced ¹⁸⁵⁹  an abundant crop, 12:17 so ¹⁸⁶⁰  he thought to himself, ¹⁸⁶¹  ‘What should I do, for I have nowhere to store my crops?’ ¹⁸⁶²  12:18 Then ¹⁸⁶³  he said, ‘I ¹⁸⁶⁴  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 12:19 And I will say to myself, ¹⁸⁶⁵  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ¹⁸⁶⁶  will be demanded back from ¹⁸⁶⁷  you, but who will get what you have prepared for yourself?’ ¹⁸⁶⁸  12:21 So it is with the one who stores up riches for himself, ¹⁸⁶⁹  but is not rich toward God.”

Exhortation Not to Worry

12:22 Then ¹⁸⁷⁰  Jesus ¹⁸⁷¹  said to his ¹⁸⁷²  disciples, “Therefore I tell you, do not worry ¹⁸⁷³  about your ¹⁸⁷⁴  life, what you will eat, or about your ¹⁸⁷⁵  body, what you will wear. 12:23 For there is more to life than food, and more to the body than clothing. 12:24 Consider the ravens: ¹⁸⁷⁶  They do not sow or reap, they have no storeroom or barn, yet God feeds ¹⁸⁷⁷  them. How much more valuable are you than the birds! 12:25 And which of you by worrying ¹⁸⁷⁸  can add an hour to his life? ¹⁸⁷⁹  12:26 So if ¹⁸⁸⁰  you cannot do such a very little thing as this, why do you worry about ¹⁸⁸¹  the rest? 12:27 Consider how the flowers ¹⁸⁸²  grow; they do not work ¹⁸⁸³  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these! 12:28 And if ¹⁸⁸⁴  this is how God clothes the wild grass, ¹⁸⁸⁵  which is here ¹⁸⁸⁶  today and tomorrow is tossed into the fire to heat the oven, ¹⁸⁸⁷  how much more ¹⁸⁸⁸  will he clothe you, you people of little faith! 12:29 So ¹⁸⁸⁹  do not be overly concerned about ¹⁸⁹⁰  what you will eat and what you will drink, and do not worry about such things. ¹⁸⁹¹  12:30 For all the nations of the world pursue ¹⁸⁹²  these things, and your Father knows that you need them. 12:31 Instead, pursue ¹⁸⁹³  his ¹⁸⁹⁴  kingdom, ¹⁸⁹⁵  and these things will be given to you as well.

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹⁸⁹⁶  to give you the kingdom. 12:33 Sell your possessions ¹⁸⁹⁷  and give to the poor. ¹⁸⁹⁸  Provide yourselves purses that do not wear out – a treasure in heaven ¹⁸⁹⁹  that never decreases, ¹⁹⁰⁰  where no thief approaches and no moth ¹⁹⁰¹  destroys. 12:34 For where your treasure ¹⁹⁰²  is, there your heart will be also.

Call to Faithful Stewardship

12:35 “Get dressed for service ¹⁹⁰³  and keep your lamps burning; ¹⁹⁰⁴  12:36 be like people ¹⁹⁰⁵  waiting for their master to come back from the wedding celebration, ¹⁹⁰⁶  so that when he comes and knocks they can immediately open the door for him. 12:37 Blessed are those slaves ¹⁹⁰⁷  whom their master finds alert ¹⁹⁰⁸  when he returns! I tell you the truth, ¹⁹⁰⁹  he will dress himself to serve, ¹⁹¹⁰  have them take their place at the table, ¹⁹¹¹  and will come ¹⁹¹²  and wait on them! ¹⁹¹³  12:38 Even if he comes in the second or third watch of the night ¹⁹¹⁴  and finds them alert, ¹⁹¹⁵  blessed are those slaves! ¹⁹¹⁶  12:39 But understand this: If the owner of the house had known at what hour the thief ¹⁹¹⁷  was coming, he would not have let ¹⁹¹⁸  his house be broken into. 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ¹⁹¹⁹ 

12:41 Then ¹⁹²⁰  Peter said, “Lord, are you telling this parable for us or for everyone?” ¹⁹²¹  12:42 The Lord replied, ¹⁹²²  “Who then is the faithful and wise manager, ¹⁹²³  whom the master puts in charge of his household servants, ¹⁹²⁴  to give them their allowance of food at the proper time? 12:43 Blessed is that slave ¹⁹²⁵  whom his master finds at work ¹⁹²⁶  when he returns. 12:44 I tell you the truth, ¹⁹²⁷  the master ¹⁹²⁸  will put him in charge of all his possessions. 12:45 But if ¹⁹²⁹  that ¹⁹³⁰  slave should say to himself, ¹⁹³¹  ‘My master is delayed ¹⁹³²  in returning,’ and he begins to beat ¹⁹³³  the other ¹⁹³⁴  slaves, both men and women, ¹⁹³⁵  and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ¹⁹³⁶  and assign him a place with the unfaithful. ¹⁹³⁷  12:47 That ¹⁹³⁸  servant who knew his master’s will but did not get ready or do what his master asked ¹⁹³⁹  will receive a severe beating. 12:48 But the one who did not know his master’s will ¹⁹⁴⁰  and did things worthy of punishment ¹⁹⁴¹  will receive a light beating. ¹⁹⁴²  From everyone who has been given much, much will be required, ¹⁹⁴³  and from the one who has been entrusted with much, ¹⁹⁴⁴  even more will be asked. ¹⁹⁴⁵ 

Not Peace, but Division

12:49 “I have come ¹⁹⁴⁶  to bring ¹⁹⁴⁷  fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism ¹⁹⁴⁸  to undergo, ¹⁹⁴⁹  and how distressed I am until it is finished! 12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ¹⁹⁵⁰  12:52 For from now on ¹⁹⁵¹  there will be five in one household divided, three against two and two against three. 12:53 They will be divided, ¹⁹⁵²  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Reading the Signs

12:54 Jesus ¹⁹⁵³  also said to the crowds, “When you see a cloud rising in the west, ¹⁹⁵⁴  you say at once, ‘A rainstorm ¹⁹⁵⁵  is coming,’ and it does. 12:55 And when you see the south wind ¹⁹⁵⁶  blowing, you say, ‘There will be scorching heat,’ and there is. 12:56 You hypocrites! ¹⁹⁵⁷  You know how to interpret the appearance of the earth and the sky, but how can you not know how ¹⁹⁵⁸  to interpret the present time?

Clear the Debts

12:57 “And ¹⁹⁵⁹  why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, ¹⁹⁶⁰  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ¹⁹⁶¹  and the officer throw you into prison. 12:59 I tell you, you will never get out of there until you have paid the very last cent!” ¹⁹⁶² 

A Call to Repent

13:1 Now ¹⁹⁶³  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁹⁶⁴  13:2 He ¹⁹⁶⁵  answered them, “Do you think these Galileans were worse sinners ¹⁹⁶⁶  than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, ¹⁹⁶⁷  you will all perish as well! ¹⁹⁶⁸  13:4 Or those eighteen who were killed ¹⁹⁶⁹  when the tower in Siloam fell on them, ¹⁹⁷⁰  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁹⁷¹  13:5 No, I tell you! But unless you repent ¹⁹⁷²  you will all perish as well!” ¹⁹⁷³ 

Warning to Israel to Bear Fruit

13:6 Then ¹⁹⁷⁴  Jesus ¹⁹⁷⁵  told this parable: “A man had a fig tree ¹⁹⁷⁶  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So ¹⁹⁷⁷  he said to the worker who tended the vineyard, ‘For ¹⁹⁷⁸  three years ¹⁹⁷⁹  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁹⁸⁰  I find none. Cut ¹⁹⁸¹  it down! Why ¹⁹⁸²  should it continue to deplete ¹⁹⁸³  the soil?’ 13:8 But the worker ¹⁹⁸⁴  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ¹⁹⁸⁵  on it. 13:9 Then if ¹⁹⁸⁶  it bears fruit next year, ¹⁹⁸⁷  very well, ¹⁹⁸⁸  but if ¹⁹⁸⁹  not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ¹⁹⁹⁰  on the Sabbath, 13:11 and a woman was there ¹⁹⁹¹  who had been disabled by a spirit ¹⁹⁹²  for eighteen years. She ¹⁹⁹³  was bent over and could not straighten herself up completely. ¹⁹⁹⁴  13:12 When ¹⁹⁹⁵  Jesus saw her, he called her to him ¹⁹⁹⁶  and said, “Woman, ¹⁹⁹⁷  you are freed ¹⁹⁹⁸  from your infirmity.” ¹⁹⁹⁹  13:13 Then ²⁰⁰⁰  he placed his hands on her, and immediately ²⁰⁰¹  she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ²⁰⁰²  should be done! ²⁰⁰³  So come ²⁰⁰⁴  and be healed on those days, and not on the Sabbath day.” 13:15 Then the Lord answered him, ²⁰⁰⁵  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ²⁰⁰⁶  and lead it to water? ²⁰⁰⁷  13:16 Then ²⁰⁰⁸  shouldn’t ²⁰⁰⁹  this woman, a daughter of Abraham whom Satan ²⁰¹⁰  bound for eighteen long ²⁰¹¹  years, be released from this imprisonment ²⁰¹²  on the Sabbath day?” 13:17 When ²⁰¹³  he said this all his adversaries were humiliated, ²⁰¹⁴  but ²⁰¹⁵  the entire crowd was rejoicing at all the wonderful things ²⁰¹⁶  he was doing. ²⁰¹⁷ 

On the Kingdom of God

13:18 Thus Jesus ²⁰¹⁸  asked, ²⁰¹⁹  “What is the kingdom of God ²⁰²⁰  like? ²⁰²¹  To ²⁰²²  what should I compare it? 13:19 It is like a mustard seed ²⁰²³  that a man took and sowed ²⁰²⁴  in his garden. It ²⁰²⁵  grew and became a tree, ²⁰²⁶  and the wild birds ²⁰²⁷  nested in its branches.” ²⁰²⁸ 

13:20 Again ²⁰²⁹  he said, “To what should I compare the kingdom of God? ²⁰³⁰  13:21 It is like yeast that a woman took and mixed with ²⁰³¹  three measures ²⁰³²  of flour until all the dough had risen.” ²⁰³³ 

The Narrow Door

13:22 Then ²⁰³⁴  Jesus ²⁰³⁵  traveled throughout ²⁰³⁶  towns ²⁰³⁷  and villages, teaching and making his way toward ²⁰³⁸  Jerusalem. ²⁰³⁹  13:23 Someone ²⁰⁴⁰  asked ²⁰⁴¹  him, “Lord, will only a few ²⁰⁴²  be saved?” So ²⁰⁴³  he said to them, 13:24 “Exert every effort ²⁰⁴⁴  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ²⁰⁴⁵  the head of the house ²⁰⁴⁶  gets up ²⁰⁴⁷  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ²⁰⁴⁸  let us in!’ ²⁰⁴⁹  But he will answer you, ²⁰⁵⁰  ‘I don’t know where you come from.’ ²⁰⁵¹  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ²⁰⁵²  13:27 But ²⁰⁵³  he will reply, ²⁰⁵⁴  ‘I don’t know where you come from! ²⁰⁵⁵  Go away from me, all you evildoers!’ ²⁰⁵⁶  13:28 There will be weeping and gnashing of teeth ²⁰⁵⁷  when you see Abraham, Isaac, Jacob, ²⁰⁵⁸  and all the prophets in the kingdom of God ²⁰⁵⁹  but you yourselves thrown out. ²⁰⁶⁰  13:29 Then ²⁰⁶¹  people ²⁰⁶²  will come from east and west, and from north and south, and take their places at the banquet table ²⁰⁶³  in the kingdom of God. ²⁰⁶⁴  13:30 But ²⁰⁶⁵  indeed, ²⁰⁶⁶  some are last ²⁰⁶⁷  who will be first, and some are first who will be last.”

Going to Jerusalem

13:31 At that time, ²⁰⁶⁸  some Pharisees ²⁰⁶⁹  came up and said to Jesus, ²⁰⁷⁰  “Get away from here, ²⁰⁷¹  because Herod ²⁰⁷²  wants to kill you.” 13:32 But ²⁰⁷³  he said to them, “Go ²⁰⁷⁴  and tell that fox, ²⁰⁷⁵  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²⁰⁷⁶  I will complete my work. ²⁰⁷⁷  13:33 Nevertheless I must ²⁰⁷⁸  go on my way today and tomorrow and the next day, because it is impossible ²⁰⁷⁹  that a prophet should be killed ²⁰⁸⁰  outside Jerusalem.’ ²⁰⁸¹  13:34 O Jerusalem, Jerusalem, ²⁰⁸²  you who kill the prophets and stone those who are sent to you! ²⁰⁸³  How often I have longed ²⁰⁸⁴  to gather your children together as a hen gathers her chicks under her wings, but ²⁰⁸⁵  you would have none of it! ²⁰⁸⁶  13:35 Look, your house is forsaken! ²⁰⁸⁷  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ²⁰⁸⁸ 

Healing Again on the Sabbath

14:1 Now ²⁰⁸⁹  one Sabbath when Jesus went to dine ²⁰⁹⁰  at the house of a leader ²⁰⁹¹  of the Pharisees, ²⁰⁹²  they were watching ²⁰⁹³  him closely. 14:2 There ²⁰⁹⁴  right ²⁰⁹⁵  in front of him was a man suffering from dropsy. ²⁰⁹⁶  14:3 So ²⁰⁹⁷  Jesus asked ²⁰⁹⁸  the experts in religious law ²⁰⁹⁹  and the Pharisees, “Is it lawful to heal on the Sabbath ²¹⁰⁰  or not?” 14:4 But they remained silent. So ²¹⁰¹  Jesus ²¹⁰²  took hold of the man, ²¹⁰³  healed him, and sent him away. ²¹⁰⁴  14:5 Then ²¹⁰⁵  he said to them, “Which of you, if you have a son ²¹⁰⁶  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 14:6 But ²¹⁰⁷  they could not reply ²¹⁰⁸  to this.

On Seeking Seats of Honor

14:7 Then ²¹⁰⁹  when Jesus ²¹¹⁰  noticed how the guests ²¹¹¹  chose the places of honor, ²¹¹²  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ²¹¹³  do not take ²¹¹⁴  the place of honor, because a person more distinguished than you may have been invited by your host. ²¹¹⁵  14:9 So ²¹¹⁶  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²¹¹⁷  you will begin to move to the least important ²¹¹⁸  place. 14:10 But when you are invited, go and take the least important place, so that when your host ²¹¹⁹  approaches he will say to you, ‘Friend, move up here to a better place.’ ²¹²⁰  Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but ²¹²¹  the one who humbles ²¹²²  himself will be exalted.”

14:12 He ²¹²³  said also to the man ²¹²⁴  who had invited him, “When you host a dinner or a banquet, ²¹²⁵  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. 14:13 But when you host an elaborate meal, ²¹²⁶  invite the poor, the crippled, ²¹²⁷  the lame, and ²¹²⁸  the blind. ²¹²⁹  14:14 Then ²¹³⁰  you will be blessed, ²¹³¹  because they cannot repay you, for you will be repaid ²¹³²  at the resurrection of the righteous.”

The Parable of the Great Banquet

14:15 When ²¹³³  one of those at the meal with Jesus ²¹³⁴  heard this, he said to him, “Blessed is everyone ²¹³⁵  who will feast ²¹³⁶  in the kingdom of God!” ²¹³⁷  14:16 But Jesus ²¹³⁸  said to him, “A man once gave a great banquet ²¹³⁹  and invited ²¹⁴⁰  many guests. ²¹⁴¹  14:17 At ²¹⁴²  the time for the banquet ²¹⁴³  he sent his slave ²¹⁴⁴  to tell those who had been invited, ‘Come, because everything is now ready.’ 14:18 But one after another they all ²¹⁴⁵  began to make excuses. ²¹⁴⁶  The first said to him, ‘I have bought a field, ²¹⁴⁷  and I must go out and see it. Please excuse me.’ ²¹⁴⁸  14:19 Another ²¹⁴⁹  said, ‘I have bought five yoke of oxen, ²¹⁵⁰  and I am going out ²¹⁵¹  to examine them. Please excuse me.’ 14:20 Another ²¹⁵²  said, ‘I just got married, and I cannot come.’ ²¹⁵³  14:21 So ²¹⁵⁴  the slave came back and reported this to his master. Then the master of the household was furious ²¹⁵⁵  and said to his slave, ‘Go out quickly ²¹⁵⁶  to the streets and alleys of the city, ²¹⁵⁷  and bring in the poor, ²¹⁵⁸  the crippled, ²¹⁵⁹  the blind, and the lame.’ 14:22 Then ²¹⁶⁰  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ²¹⁶¹  14:23 So ²¹⁶²  the master said to his ²¹⁶³  slave, ‘Go out to the highways ²¹⁶⁴  and country roads ²¹⁶⁵  and urge ²¹⁶⁶  people ²¹⁶⁷  to come in, so that my house will be filled. ²¹⁶⁸  14:24 For I tell you, not one of those individuals ²¹⁶⁹  who were invited ²¹⁷⁰  will taste my banquet!’” ²¹⁷¹ 

Counting the Cost

14:25 Now large crowds ²¹⁷²  were accompanying Jesus, ²¹⁷³  and turning to them he said, 14:26 “If anyone comes to me and does not hate ²¹⁷⁴  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²¹⁷⁵  he cannot be my disciple. 14:27 Whoever does not carry his own cross ²¹⁷⁶  and follow ²¹⁷⁷  me cannot be my disciple. 14:28 For which of you, wanting to build a tower, doesn’t sit down ²¹⁷⁸  first and compute the cost ²¹⁷⁹  to see if he has enough money to complete it? 14:29 Otherwise, ²¹⁸⁰  when he has laid ²¹⁸¹  a foundation and is not able to finish the tower, ²¹⁸²  all who see it ²¹⁸³  will begin to make fun of ²¹⁸⁴  him. 14:30 They will say, ²¹⁸⁵  ‘This man ²¹⁸⁶  began to build and was not able to finish!’ ²¹⁸⁷  14:31 Or what king, going out to confront another king in battle, will not sit down ²¹⁸⁸  first and determine whether he is able with ten thousand to oppose ²¹⁸⁹  the one coming against him with twenty thousand? 14:32 If he cannot succeed, ²¹⁹⁰  he will send a representative ²¹⁹¹  while the other is still a long way off and ask for terms of peace. ²¹⁹²  14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ²¹⁹³ 

14:34 “Salt ²¹⁹⁴  is good, but if salt loses its flavor, ²¹⁹⁵  how can its flavor be restored? 14:35 It is of no value ²¹⁹⁶  for the soil or for the manure pile; it is to be thrown out. ²¹⁹⁷  The one who has ears to hear had better listen!” ²¹⁹⁸ 

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ²¹⁹⁹  and sinners were coming ²²⁰⁰  to hear him. 15:2 But ²²⁰¹  the Pharisees ²²⁰²  and the experts in the law ²²⁰³  were complaining, ²²⁰⁴  “This man welcomes ²²⁰⁵  sinners and eats with them.”

15:3 So ²²⁰⁶  Jesus ²²⁰⁷  told them ²²⁰⁸  this parable: ²²⁰⁹  15:4 “Which one ²²¹⁰  of you, if he has a hundred ²²¹¹  sheep and loses one of them, would not leave the ninety-nine in the open pasture ²²¹²  and go look for ²²¹³  the one that is lost until he finds it? ²²¹⁴  15:5 Then ²²¹⁵  when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning ²²¹⁶  home, he calls together ²²¹⁷  his ²²¹⁸  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner ²²¹⁹  who repents than over ninety-nine righteous people ²²²⁰  who have no need to repent. ²²²¹ 

15:8 “Or what woman, if she has ten silver coins ²²²²  and loses ²²²³  one of them, ²²²⁴  does not light a lamp, sweep ²²²⁵  the house, and search thoroughly until she finds it? 15:9 Then ²²²⁶  when she has found it, she calls together her ²²²⁷  friends and neighbors, saying, ‘Rejoice ²²²⁸  with me, for I have found the coin ²²²⁹  that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels ²²³⁰  over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then ²²³¹  Jesus ²²³²  said, “A man had two sons. 15:12 The ²²³³  younger of them said to his ²²³⁴  father, ‘Father, give me the share of the estate ²²³⁵  that will belong ²²³⁶  to me.’ So ²²³⁷  he divided his ²²³⁸  assets between them. ²²³⁹  15:13 After ²²⁴⁰  a few days, ²²⁴¹  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ²²⁴²  his wealth ²²⁴³  with a wild lifestyle. 15:14 Then ²²⁴⁴  after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for ²²⁴⁵  one of the citizens of that country, who ²²⁴⁶  sent him to his fields to feed pigs. ²²⁴⁷  15:16 He ²²⁴⁸  was longing to eat ²²⁴⁹  the carob pods ²²⁵⁰  the pigs were eating, but ²²⁵¹  no one gave him anything. 15:17 But when he came to his senses ²²⁵²  he said, ‘How many of my father’s hired workers have food ²²⁵³  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ²²⁵⁴  against heaven ²²⁵⁵  and against ²²⁵⁶  you. 15:19 I am no longer worthy to be called your son; treat me ²²⁵⁷  like one of your hired workers.”’ 15:20 So ²²⁵⁸  he got up and went to his father. But while he was still a long way from home ²²⁵⁹  his father saw him, and his heart went out to him; ²²⁶⁰  he ran and hugged ²²⁶¹  his son ²²⁶²  and kissed him. 15:21 Then ²²⁶³  his son said to him, ‘Father, I have sinned against heaven ²²⁶⁴  and against you; I am no longer worthy to be called your son.’ ²²⁶⁵  15:22 But the father said to his slaves, ²²⁶⁶  ‘Hurry! Bring the best robe, ²²⁶⁷  and put it on him! Put a ring on his finger ²²⁶⁸  and sandals ²²⁶⁹  on his feet! 15:23 Bring ²²⁷⁰  the fattened calf ²²⁷¹  and kill it! Let us eat ²²⁷²  and celebrate, 15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²²⁷³  So ²²⁷⁴  they began to celebrate.

15:25 “Now his older son was in the field. As ²²⁷⁵  he came and approached the house, he heard music ²²⁷⁶  and dancing. 15:26 So ²²⁷⁷  he called one of the slaves ²²⁷⁸  and asked what was happening. 15:27 The slave replied, ²²⁷⁹  ‘Your brother has returned, and your father has killed the fattened calf ²²⁸⁰  because he got his son ²²⁸¹  back safe and sound.’ 15:28 But the older son ²²⁸²  became angry ²²⁸³  and refused ²²⁸⁴  to go in. His father came out and appealed to him, 15:29 but he answered ²²⁸⁵  his father, ‘Look! These many years I have worked like a slave ²²⁸⁶  for you, and I never disobeyed your commands. Yet ²²⁸⁷  you never gave me even a goat ²²⁸⁸  so that I could celebrate with my friends! 15:30 But when this son of yours ²²⁸⁹  came back, who has devoured ²²⁹⁰  your assets with prostitutes, ²²⁹¹  you killed the fattened calf ²²⁹²  for him!’ 15:31 Then ²²⁹³  the father ²²⁹⁴  said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate ²²⁹⁵  to celebrate and be glad, for your brother ²²⁹⁶  was dead, and is alive; he was lost and is found.’” ²²⁹⁷ 

The Parable of the Clever Steward

16:1 Jesus ²²⁹⁸  also said to the disciples, “There was a rich man who was informed of accusations ²²⁹⁹  that his manager ²³⁰⁰  was wasting ²³⁰¹  his assets. 16:2 So ²³⁰²  he called the manager ²³⁰³  in and said to him, ‘What is this I hear about you? ²³⁰⁴  Turn in the account of your administration, ²³⁰⁵  because you can no longer be my manager.’ 16:3 Then ²³⁰⁶  the manager said to himself, ‘What should I do, since my master is taking my position ²³⁰⁷  away from me? I’m not strong enough to dig, ²³⁰⁸  and I’m too ashamed ²³⁰⁹  to beg. 16:4 I know ²³¹⁰  what to do so that when I am put out of management, people will welcome me into their homes.’ ²³¹¹  16:5 So ²³¹²  he contacted ²³¹³  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’ 16:6 The man ²³¹⁴  replied, ‘A hundred measures ²³¹⁵  of olive oil.’ The manager ²³¹⁶  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ²³¹⁷  16:7 Then he said to another, ‘And how much do you owe?’ The second man ²³¹⁸  replied, ‘A hundred measures ²³¹⁹  of wheat.’ The manager ²³²⁰  said to him, ‘Take your bill, and write eighty.’ ²³²¹  16:8 The ²³²²  master commended the dishonest ²³²³  manager because he acted shrewdly. ²³²⁴  For the people ²³²⁵  of this world are more shrewd in dealing with their contemporaries ²³²⁶  than the people ²³²⁷  of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²³²⁸  so that when it runs out you will be welcomed ²³²⁹  into the eternal homes. ²³³⁰ 

16:10 “The one who is faithful in a very little ²³³¹  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy ²³³²  in handling worldly wealth, ²³³³  who will entrust you with the true riches? ²³³⁴  16:12 And if you haven’t been trustworthy ²³³⁵  with someone else’s property, ²³³⁶  who will give you your own ²³³⁷ ? 16:13 No servant can serve two masters, for either he will hate ²³³⁸  the one and love the other, or he will be devoted to the one and despise ²³³⁹  the other. You cannot serve God and money.” ²³⁴⁰ 

More Warnings about the Pharisees

16:14 The Pharisees ²³⁴¹  (who loved money) heard all this and ridiculed ²³⁴²  him. 16:15 But ²³⁴³  Jesus ²³⁴⁴  said to them, “You are the ones who justify yourselves in men’s eyes, ²³⁴⁵  but God knows your hearts. For what is highly prized ²³⁴⁶  among men is utterly detestable ²³⁴⁷  in God’s sight.

16:16 “The law and the prophets were in force ²³⁴⁸  until John; ²³⁴⁹  since then, ²³⁵⁰  the good news of the kingdom of God ²³⁵¹  has been proclaimed, and everyone is urged to enter it. ²³⁵²  16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ²³⁵³  in the law to become void. ²³⁵⁴ 

16:18 “Everyone who divorces his wife and marries ²³⁵⁵  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ²³⁵⁶  and fine linen and who feasted sumptuously ²³⁵⁷  every day. 16:20 But at his gate lay ²³⁵⁸  a poor man named Lazarus ²³⁵⁹  whose body was covered with sores, ²³⁶⁰  16:21 who longed to eat ²³⁶¹  what fell from the rich man’s table. In addition, the dogs ²³⁶²  came and licked ²³⁶³  his sores.

16:22 “Now ²³⁶⁴  the poor man died and was carried by the angels to Abraham’s side. ²³⁶⁵  The ²³⁶⁶  rich man also died and was buried. ²³⁶⁷  16:23 And in hell, ²³⁶⁸  as he was in torment, ²³⁶⁹  he looked up ²³⁷⁰  and saw Abraham far off with Lazarus at his side. ²³⁷¹  16:24 So ²³⁷²  he called out, ²³⁷³  ‘Father Abraham, have mercy on me, and send Lazarus ²³⁷⁴  to dip the tip of his finger ²³⁷⁵  in water and cool my tongue, because I am in anguish ²³⁷⁶  in this fire.’ ²³⁷⁷  16:25 But Abraham said, ‘Child, ²³⁷⁸  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²³⁷⁹  16:26 Besides all this, ²³⁸⁰  a great chasm ²³⁸¹  has been fixed between us, ²³⁸²  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’ 16:27 So ²³⁸³  the rich man ²³⁸⁴  said, ‘Then I beg you, father – send Lazarus ²³⁸⁵  to my father’s house 16:28 (for I have five brothers) to warn ²³⁸⁶  them so that they don’t come ²³⁸⁷  into this place of torment.’ 16:29 But Abraham said, ²³⁸⁸  ‘They have Moses and the prophets; they must respond to ²³⁸⁹  them.’ 16:30 Then ²³⁹⁰  the rich man ²³⁹¹  said, ‘No, father Abraham, but if someone from the dead ²³⁹²  goes to them, they will repent.’ 16:31 He ²³⁹³  replied to him, ‘If they do not respond to ²³⁹⁴  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ²³⁹⁵ 

Sin, Forgiveness, Faith, and Service

17:1 Jesus ²³⁹⁶  said to his disciples, “Stumbling blocks are sure to come, but woe ²³⁹⁷  to the one through whom they come! 17:2 It would be better for him to have a millstone ²³⁹⁸  tied around his neck and be thrown into the sea ²³⁹⁹  than for him to cause one of these little ones to sin. ²⁴⁰⁰  17:3 Watch ²⁴⁰¹  yourselves! If ²⁴⁰²  your brother ²⁴⁰³  sins, rebuke him. If ²⁴⁰⁴  he repents, forgive him. 17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ²⁴⁰⁵  him.”

17:5 The ²⁴⁰⁶  apostles said to the Lord, “Increase our faith!” ²⁴⁰⁷  17:6 So ²⁴⁰⁸  the Lord replied, ²⁴⁰⁹  “If ²⁴¹⁰  you had faith the size of ²⁴¹¹  a mustard seed, you could say to this black mulberry ²⁴¹²  tree, ‘Be pulled out by the roots and planted in the sea,’ ²⁴¹³  and it would obey ²⁴¹⁴  you.

17:7 “Would any one of you say ²⁴¹⁵  to your slave ²⁴¹⁶  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ²⁴¹⁷  17:8 Won’t ²⁴¹⁸  the master ²⁴¹⁹  instead say to him, ‘Get my dinner ready, and make yourself ready ²⁴²⁰  to serve me while ²⁴²¹  I eat and drink. Then ²⁴²²  you may eat and drink’? 17:9 He won’t thank the slave because he did what he was told, ²⁴²³  will he? ²⁴²⁴  17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ²⁴²⁵  we have only done what was our duty.’” ²⁴²⁶ 

The Grateful Leper

17:11 Now on ²⁴²⁷  the way to Jerusalem, ²⁴²⁸  Jesus ²⁴²⁹  was passing along ²⁴³⁰  between Samaria and Galilee. 17:12 As ²⁴³¹  he was entering ²⁴³²  a village, ten men with leprosy ²⁴³³  met him. They ²⁴³⁴  stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy ²⁴³⁵  on us.” 17:14 When ²⁴³⁶  he saw them he said, “Go ²⁴³⁷  and show yourselves to the priests.” ²⁴³⁸  And ²⁴³⁹  as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising ²⁴⁴⁰  God with a loud voice. 17:16 He ²⁴⁴¹  fell with his face to the ground ²⁴⁴²  at Jesus’ feet and thanked him. ²⁴⁴³  (Now ²⁴⁴⁴  he was a Samaritan.) ²⁴⁴⁵  17:17 Then ²⁴⁴⁶  Jesus said, ²⁴⁴⁷  “Were ²⁴⁴⁸  not ten cleansed? Where are the other ²⁴⁴⁹  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ²⁴⁵⁰  17:19 Then ²⁴⁵¹  he said to the man, ²⁴⁵²  “Get up and go your way. Your faith has made you well.” ²⁴⁵³ 

The Coming of the Kingdom

17:20 Now at one point ²⁴⁵⁴  the Pharisees ²⁴⁵⁵  asked Jesus ²⁴⁵⁶  when the kingdom of God ²⁴⁵⁷  was coming, so he answered, “The kingdom of God is not coming with signs ²⁴⁵⁸  to be observed, 17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ²⁴⁵⁹  in your midst.” ²⁴⁶⁰ 

The Coming of the Son of Man

17:22 Then ²⁴⁶¹  he said to the disciples, “The days are coming when you will desire to see one of the days ²⁴⁶²  of the Son of Man, and you will not see it. 17:23 Then people ²⁴⁶³  will say to you, ‘Look, there he is!’ ²⁴⁶⁴  or ‘Look, here he is!’ Do not go out or chase after them. ²⁴⁶⁵  17:24 For just like the lightning flashes ²⁴⁶⁶  and lights up the sky from one side to the other, so will the Son of Man be in his day. ²⁴⁶⁷  17:25 But first he must ²⁴⁶⁸  suffer many things and be rejected by this generation. 17:26 Just ²⁴⁶⁹  as it was ²⁴⁷⁰  in the days of Noah, ²⁴⁷¹  so too it will be in the days of the Son of Man. 17:27 People ²⁴⁷²  were eating, ²⁴⁷³  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²⁴⁷⁴  the flood came and destroyed them all. ²⁴⁷⁵  17:28 Likewise, just as it was ²⁴⁷⁶  in the days of Lot, people ²⁴⁷⁷  were eating, drinking, buying, selling, planting, building; 17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ²⁴⁷⁸  17:30 It will be the same on the day the Son of Man is revealed. 17:31 On that day, anyone who is on the roof, ²⁴⁷⁹  with his goods in the house, must not come down ²⁴⁸⁰  to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! ²⁴⁸¹  17:33 Whoever tries to keep ²⁴⁸²  his life will lose it, but whoever loses his life ²⁴⁸³  will preserve it. 17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ²⁴⁸⁴  17:35 There will be two women grinding grain together; ²⁴⁸⁵  one will be taken and the other left.”

17:36 [[EMPTY]] ²⁴⁸⁶ 

17:37 Then ²⁴⁸⁷  the disciples ²⁴⁸⁸  said ²⁴⁸⁹  to him, “Where, ²⁴⁹⁰  Lord?” He replied to them, “Where the dead body ²⁴⁹¹  is, there the vultures ²⁴⁹²  will gather.” ²⁴⁹³ 

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁴⁹⁴  Jesus ²⁴⁹⁵  told them a parable to show them they should always ²⁴⁹⁶  pray and not lose heart. ²⁴⁹⁷  18:2 He said, ²⁴⁹⁸  “In a certain city ²⁴⁹⁹  there was a judge ²⁵⁰⁰  who neither feared God nor respected people. ²⁵⁰¹  18:3 There was also a widow ²⁵⁰²  in that city ²⁵⁰³  who kept coming ²⁵⁰⁴  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ²⁵⁰⁵  a while he refused, but later on ²⁵⁰⁶  he said to himself, ‘Though I neither fear God nor have regard for people, ²⁵⁰⁷  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ²⁵⁰⁸  by her unending pleas.’” ²⁵⁰⁹  18:6 And the Lord said, “Listen to what the unrighteous judge says! ²⁵¹⁰  18:7 Won’t ²⁵¹¹  God give justice to his chosen ones, who cry out ²⁵¹²  to him day and night? ²⁵¹³  Will he delay ²⁵¹⁴  long to help them? 18:8 I tell you, he will give them justice speedily. ²⁵¹⁵  Nevertheless, when the Son of Man comes, will he find faith ²⁵¹⁶  on earth?”

The Parable of the Pharisee and Tax Collector

18:9 Jesus ²⁵¹⁷  also told this parable to some who were confident that they were righteous and looked down ²⁵¹⁸  on everyone else. 18:10 “Two men went up ²⁵¹⁹  to the temple to pray, one a Pharisee ²⁵²⁰  and the other a tax collector. ²⁵²¹  18:11 The Pharisee stood and prayed about himself like this: ²⁵²²  ‘God, I thank ²⁵²³  you that I am not like other people: ²⁵²⁴  extortionists, ²⁵²⁵  unrighteous people, ²⁵²⁶  adulterers – or even like this tax collector. ²⁵²⁷  18:12 I fast twice ²⁵²⁸  a week; I give a tenth ²⁵²⁹  of everything I get.’ 18:13 The tax collector, however, stood ²⁵³⁰  far off and would not even look up ²⁵³¹  to heaven, but beat his breast and said, ‘God, be merciful ²⁵³²  to me, sinner that I am!’ ²⁵³³  18:14 I tell you that this man went down to his home justified ²⁵³⁴  rather than the Pharisee. ²⁵³⁵  For everyone who exalts ²⁵³⁶  himself will be humbled, but he who humbles himself will be exalted.”

Jesus and Little Children

18:15 Now people ²⁵³⁷  were even bringing their babies ²⁵³⁸  to him for him to touch. ²⁵³⁹  But when the disciples saw it, they began to scold those who brought them. ²⁵⁴⁰  18:16 But Jesus called for the children, ²⁵⁴¹  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ²⁵⁴²  belongs to such as these. ²⁵⁴³  18:17 I tell you the truth, ²⁵⁴⁴  whoever does not receive ²⁵⁴⁵  the kingdom of God like a child ²⁵⁴⁶  will never ²⁵⁴⁷  enter it.”

The Wealthy Ruler

18:18 Now ²⁵⁴⁸  a certain ruler ²⁵⁴⁹  asked him, “Good teacher, what must I do to inherit eternal life?” ²⁵⁵⁰  18:19 Jesus ²⁵⁵¹  said to him, “Why do you call me good? ²⁵⁵²  No one is good except God alone. 18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ²⁵⁵³  18:21 The man ²⁵⁵⁴  replied, “I have wholeheartedly obeyed ²⁵⁵⁵  all these laws ²⁵⁵⁶  since my youth.” ²⁵⁵⁷  18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ²⁵⁵⁸  and give the money ²⁵⁵⁹  to the poor, ²⁵⁶⁰  and you will have treasure ²⁵⁶¹  in heaven. Then ²⁵⁶²  come, follow me.” 18:23 But when the man ²⁵⁶³  heard this he became very sad, ²⁵⁶⁴  for he was extremely wealthy. 18:24 When Jesus noticed this, ²⁵⁶⁵  he said, “How hard ²⁵⁶⁶  it is for the rich to enter the kingdom of God! ²⁵⁶⁷  18:25 In fact, it is easier for a camel to go through the eye of a needle ²⁵⁶⁸  than for a rich person to enter the kingdom of God.” 18:26 Those who heard this said, “Then ²⁵⁶⁹  who can be saved?” ²⁵⁷⁰  18:27 He replied, “What is impossible ²⁵⁷¹  for mere humans ²⁵⁷²  is possible for God.” 18:28 And Peter said, “Look, we have left everything we own ²⁵⁷³  to follow you!” ²⁵⁷⁴  18:29 Then ²⁵⁷⁵  Jesus ²⁵⁷⁶  said to them, “I tell you the truth, ²⁵⁷⁷  there is no one who has left home or wife or brothers ²⁵⁷⁸  or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more ²⁵⁷⁹  in this age ²⁵⁸⁰  – and in the age to come, eternal life.” ²⁵⁸¹ 

Another Prediction of Jesus’ Passion

18:31 Then ²⁵⁸²  Jesus ²⁵⁸³  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ²⁵⁸⁴  and everything that is written about the Son of Man by the prophets will be accomplished. ²⁵⁸⁵  18:32 For he will be handed over ²⁵⁸⁶  to the Gentiles; he will be mocked, ²⁵⁸⁷  mistreated, ²⁵⁸⁸  and spat on. ²⁵⁸⁹  18:33 They will flog him severely ²⁵⁹⁰  and kill him. Yet ²⁵⁹¹  on the third day he will rise again.” 18:34 But ²⁵⁹²  the twelve ²⁵⁹³  understood none of these things. This ²⁵⁹⁴  saying was hidden from them, and they did not grasp ²⁵⁹⁵  what Jesus meant. ²⁵⁹⁶ 

Healing a Blind Man

18:35 As ²⁵⁹⁷  Jesus ²⁵⁹⁸  approached ²⁵⁹⁹  Jericho, ²⁶⁰⁰  a blind man was sitting by the road begging. 18:36 When he heard a crowd going by, he asked what was going on. 18:37 They ²⁶⁰¹  told him, “Jesus the Nazarene is passing by.” 18:38 So ²⁶⁰²  he called out, ²⁶⁰³  “Jesus, Son of David, ²⁶⁰⁴  have mercy ²⁶⁰⁵  on me!” 18:39 And those who were in front ²⁶⁰⁶  scolded ²⁶⁰⁷  him to get him to be quiet, but he shouted ²⁶⁰⁸  even more, “Son of David, have mercy on me!” 18:40 So ²⁶⁰⁹  Jesus stopped and ordered the beggar ²⁶¹⁰  to be brought to him. When the man ²⁶¹¹  came near, Jesus ²⁶¹²  asked him, 18:41 “What do you want me to do for you?” He replied, ²⁶¹³  “Lord, let me see again.” ²⁶¹⁴  18:42 Jesus ²⁶¹⁵  said to him, “Receive ²⁶¹⁶  your sight; your faith has healed you.” ²⁶¹⁷  18:43 And immediately he regained ²⁶¹⁸  his sight and followed Jesus, ²⁶¹⁹  praising ²⁶²⁰  God. When ²⁶²¹  all the people saw it, they too ²⁶²²  gave praise to God.

[1:1]  ¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ² tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ³ tn Or “events.”

[1:1]  ⁴ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:2]  ⁵ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ⁶ tn Or “delivered.”

[1:2]  ⁷ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁸ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:3]  ⁹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ¹⁰ sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ¹¹ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ¹² sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[1:4]  ¹³ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ¹⁴ tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[1:5]  ¹⁷ tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:5]  ¹⁸ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ¹⁹ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ²⁰ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ²¹ tn Grk “and her name was Elizabeth.”

[1:5]  ²² tn Grk “a wife of the daughters of Aaron.”

[1:6]  ²¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ²² tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  ²³ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:7]  ²⁵ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ²⁶ tn Grk “were both advanced in days” (an idiom for old age).

[1:8]  ²⁹ 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.

[1:8]  ³⁰ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ³¹ tn Grk “serving as priest in the order of his division before God.”

[1:9]  ³³ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ³⁴ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ³⁵ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:10]  ³⁷ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ³⁸ tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³⁹ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:11]  ⁴¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ⁴² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ⁴³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:12]  ⁴⁵ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ⁴⁶ tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[1:13]  ⁴⁹ tn The passive means that the prayer was heard by God.

[1:13]  ⁵⁰ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ⁵¹ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:14]  ⁵³ tn Grk “This will be joy and gladness.”

[1:14]  ⁵⁴ tn Or “because of.”

[1:14]  ⁵⁵ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:15]  ⁵⁷ tn Grk “before.”

[1:15]  ⁵⁸ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ⁵⁹ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:16]  ⁶¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ⁶² sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ⁶³ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:17]  ⁶⁵ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ⁶⁶ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:18]  ⁶⁹ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁷⁰ tn Grk “How will I know this?”

[1:18]  ⁷¹ tn Grk “is advanced in days” (an idiom for old age).

[1:19]  ⁷³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ⁷⁴ tn Grk “the one who is standing before God.”

[1:19]  ⁷⁵ tn Grk “to announce these things of good news to you.”

[1:20]  ⁷⁷ tn Grk “behold.”

[1:20]  ⁷⁸ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ⁷⁹ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:21]  ⁸¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ⁸² tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ⁸³ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁸⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁸⁶ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁸⁷ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁸⁸ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁸⁹ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁹⁰ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[1:23]  ⁸⁹ tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:24]  ⁹³ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ⁹⁴ tn Or “Elizabeth conceived.”

[1:24]  ⁹⁵ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ⁹⁶ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:25]  ⁹⁷ tn Grk “Thus.”

[1:25]  ⁹⁸ tn Grk “in the days.”

[1:25]  ⁹⁹ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁰⁰ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ¹⁰¹ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:26]  ¹⁰¹ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ¹⁰² sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ¹⁰³ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ¹⁰⁴ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:27]  ¹⁰⁵ tn Or “promised in marriage.”

[1:27]  ¹⁰⁶ tn Grk “Joseph, of the house of David.”

[1:28]  ¹⁰⁹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ¹¹⁰ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ¹¹¹ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ¹¹² tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ¹¹³ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:29]  ¹¹³ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ¹¹⁴ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ¹¹⁵ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:30]  ¹¹⁷ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ¹¹⁸ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ¹¹⁹ tn Or “grace.”

[1:31]  ¹²¹ tn Grk “And behold.”

[1:31]  ¹²² tn Grk “you will conceive in your womb.”

[1:31]  ¹²³ tn Or “and bear.”

[1:31]  ¹²⁴ tn Grk “you will call his name.”

[1:31]  ¹²⁵ tn See v. 13 for a similar construction.

[1:32]  ¹²⁵ tn Grk “this one.”

[1:32]  ¹²⁶ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ¹²⁷ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ¹²⁸ tn Or “ancestor.”

[1:33]  ¹²⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ¹³⁰ tn Or “over Israel.”

[1:34]  ¹³³ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ¹³⁴ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[1:35]  ¹³⁷ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ¹³⁸ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ¹³⁹ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ¹⁴⁰ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ¹⁴¹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[1:36]  ¹⁴¹ tn Grk “behold.”

[1:36]  ¹⁴² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ¹⁴³ tn Or “has conceived.”

[1:36]  ¹⁴⁴ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:37]  ¹⁴⁵ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

[1:38]  ¹⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ¹⁵⁰ tn Grk “behold.”

[1:38]  ¹⁵¹ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ¹⁵² tn Grk “let this be to me.”

[1:38]  ¹⁵³ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ¹⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:39]  ¹⁵³ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ¹⁵⁴ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[1:41]  ¹⁵⁷ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ¹⁵⁸ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹⁵⁹ tn The antecedent of “her” is Elizabeth.

[1:41]  ¹⁶⁰ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:42]  ¹⁶¹ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ¹⁶² tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ¹⁶³ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ¹⁶⁴ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:43]  ¹⁶⁵ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[1:44]  ¹⁶⁹ tn Grk “for behold.”

[1:44]  ¹⁷⁰ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ¹⁷¹ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[1:45]  ¹⁷³ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ¹⁷⁴ tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ¹⁷⁵ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ¹⁷⁶ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:46]  ¹⁷⁷ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ¹⁷⁸ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:46]  ¹⁷⁹ tn Or “lifts up the Lord in praise.”

[1:46]  ¹⁸⁰ sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

[1:47]  ¹⁸¹ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[1:48]  ¹⁸⁵ tn See the note on the word “servant” in v. 38.

[1:48]  ¹⁸⁶ tn Grk “for behold.”

[1:48]  ¹⁸⁷ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ¹⁸⁸ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:49]  ¹⁸⁹ tn Traditionally, “the Mighty One.”

[1:50]  ¹⁹³ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ¹⁹⁴ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ¹⁹⁵ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:51]  ¹⁹⁷ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ¹⁹⁸ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:52]  ²⁰¹ tn Or “rulers.”

[1:52]  ²⁰² tn Or “those of humble position”

[1:53]  ²⁰⁵ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ²⁰⁶ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[1:54]  ²⁰⁹ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ²¹⁰ tn Or “his [God’s] loyal love.”

[1:55]  ²¹³ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ²¹⁴ tn Grk “fathers.”

[1:55]  ²¹⁵ tn Grk “his seed” (an idiom for offspring or descendants).

[1:56]  ²¹⁷ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ²¹⁸ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ²¹⁹ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:57]  ²²¹ tn Grk “the time was fulfilled.”

[1:57]  ²²² tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[1:58]  ²²⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ²²⁶ tn Grk “had magnified his mercy with her.”

[1:58]  ²²⁷ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[1:59]  ²²⁹ 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.

[1:59]  ²³⁰ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ²³¹ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[1:60]  ²³³ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ²³⁴ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ²³⁵ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ²³⁶ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[1:61]  ²³⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ²³⁸ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ²³⁹ tn Grk “There is no one from your relatives who is called by this name.”

[1:62]  ²⁴¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ²⁴² tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ²⁴³ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ²⁴⁴ tn Grk “what he might wish to call him.”

[1:63]  ²⁴⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ²⁴⁶ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ²⁴⁷ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ²⁴⁸ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[1:64]  ²⁴⁹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ²⁵⁰ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ²⁵¹ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ²⁵² tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[1:65]  ²⁵³ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:66]  ²⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ²⁵⁸ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ²⁵⁹ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ²⁶⁰ tn Or “what manner of child will this one be?”

[1:66]  ²⁶¹ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[1:67]  ²⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ²⁶² tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:68]  ²⁶⁵ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ²⁶⁶ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ²⁶⁷ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:69]  ²⁶⁹ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ²⁷⁰ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ²⁷¹ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ²⁷² sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ²⁷³ tn Grk “from the ages,” “from eternity.”

[1:71]  ²⁷⁷ tn Grk “from long ago, salvation.”

[1:71]  ²⁷⁸ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ²⁸¹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ²⁸² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ²⁸³ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ²⁸⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ²⁸⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ²⁸⁶ tn Or “forefather”; Grk “father.”

[1:73]  ²⁸⁷ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ²⁸⁹ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ²⁹⁰ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ²⁹³ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ²⁹⁴ tn Grk “all our days.”

[1:76]  ²⁹⁷ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ²⁹⁸ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ²⁹⁹ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ³⁰⁰ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ³⁰¹ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:77]  ³⁰¹ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ³⁰² sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[1:78]  ³⁰⁵ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ³⁰⁶ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ³⁰⁷ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ³⁰⁸ tn Grk “shall visit us.”

[1:79]  ³⁰⁹ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ³¹⁰ tn Or “the path.”

[1:80]  ³¹³ tn This verb is imperfect.

[1:80]  ³¹⁴ tn This verb is also imperfect.

[1:80]  ³¹⁵ tn Or “desert.”

[1:80]  ³¹⁶ tn Grk “until the day of his revealing.”

[2:1]  ³¹⁷ 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.

[2:1]  ³¹⁸ sn This decree was a formal decree from the Roman Senate.

[2:1]  ³¹⁹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ³²⁰ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ³²¹ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  ³²² tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:2]  ³²¹ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[2:3]  ³²⁵ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ³²⁶ tn Or “hometown” (so CEV).

[2:4]  ³²⁹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ³³⁰ sn On Nazareth see Luke 1:26.

[2:4]  ³³¹ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ³³² sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ³³³ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ³³⁴ tn Or “family,” “lineage.”

[2:5]  ³³³ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

[2:5]  ³³⁴ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[2:6]  ³³⁷ 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 not been translated because of differences between Greek and English style.

[2:6]  ³³⁸ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[2:7]  ³⁴¹ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ³⁴² tn Or “a feeding trough.”

[2:7]  ³⁴³ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:8]  ³⁴⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ³⁴⁶ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ³⁴⁷ tn Grk “in that region.”

[2:8]  ³⁴⁸ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:9]  ³⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ³⁵⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ³⁵¹ tn Or “stood in front of.”

[2:9]  ³⁵² tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:10]  ³⁵³ tn Grk “behold.”

[2:10]  ³⁵⁴ tn Grk “I evangelize to you great joy.”

[2:11]  ³⁵⁷ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ³⁵⁸ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³⁵⁹ tn This is another indication of a royal, messianic connection.

[2:11]  ³⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:12]  ³⁶¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ³⁶² sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ³⁶³ tn Or “a feeding trough,” see Luke 2:7.

[2:13]  ³⁶⁵ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ³⁶⁶ tn Grk “a multitude of the armies of heaven.”

[2:14]  ³⁶⁹ sn Glory here refers to giving honor to God.

[2:14]  ³⁷⁰ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ³⁷¹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[2:15]  ³⁷³ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:15]  ³⁷⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ³⁷⁵ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[2:16]  ³⁷⁷ tn Or “a feeding trough.”

[2:17]  ³⁸¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ³⁸² 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.

[2:17]  ³⁸³ tn Grk “the word which had been spoken to them.”

[2:18]  ³⁸⁵ tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.

[2:19]  ³⁸⁹ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[2:20]  ³⁹³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ³⁹⁴ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ³⁹⁵ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:21]  ³⁹⁷ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ³⁹⁸ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:22]  ⁴⁰¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁴⁰² tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  ⁴⁰³ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁴⁰⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁴⁰⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁴⁰⁵ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ⁴⁰⁶ sn An allusion to Exod 13:2, 12, 15.

[2:24]  ⁴⁰⁹ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ⁴¹⁰ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:25]  ⁴¹³ 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).

[2:25]  ⁴¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁴¹⁵ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁴¹⁶ tn Or “deliverance,” “consolation.”

[2:25]  ⁴¹⁷ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:26]  ⁴¹⁷ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁴¹⁸ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ⁴¹⁹ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁴²⁰ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁴²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:27]  ⁴²¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁴²² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁴²³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴²⁴ tn Grk “the temple.”

[2:27]  ⁴²⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:28]  ⁴²⁵ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ⁴²⁶ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:29]  ⁴²⁹ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁴³⁰ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁴³¹ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ⁴³² tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  ⁴³³ tn Grk “now release your servant.”

[2:30]  ⁴³³ sn To see Jesus, the Messiah, is to see God’s salvation.

[2:31]  ⁴³⁷ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ⁴⁴¹ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁴⁴² sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[2:33]  ⁴⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ⁴⁴⁶ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ⁴⁴⁷ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ⁴⁴⁸ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[2:34]  ⁴⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁴⁵⁰ tn Grk “behold.”

[2:34]  ⁴⁵¹ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁴⁵² sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁴⁵³ tn Grk “and for a sign of contradiction.”

[2:35]  ⁴⁵³ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ⁴⁵⁴ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ⁴⁵⁵ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ⁴⁵⁶ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[2:36]  ⁴⁵⁷ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[2:37]  ⁴⁶¹ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ⁴⁶² sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:38]  ⁴⁶⁵ tn Grk “at that very hour.”

[2:38]  ⁴⁶⁶ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁴⁶⁷ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁴⁶⁸ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁴⁶⁹ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:39]  ⁴⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ⁴⁷⁰ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ⁴⁷¹ tn Or “completed.”

[2:39]  ⁴⁷² sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ⁴⁷³ tn Or “city.”

[2:39]  ⁴⁷⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:40]  ⁴⁷³ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ⁴⁷⁴ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ⁴⁷⁵ tn Or “grace.”

[2:40]  ⁴⁷⁶ sn On the phrase the favor of God see Luke 1:66.

[2:41]  ⁴⁷⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ⁴⁷⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ⁴⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ⁴⁸⁰ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ⁴⁸¹ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

[2:42]  ⁴⁸¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ⁴⁸² sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

[2:42]  ⁴⁸³ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

[2:43]  ⁴⁸⁵ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ⁴⁸⁶ tn Grk “when the days ended.”

[2:43]  ⁴⁸⁷ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁴⁸⁸ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ⁴⁸⁹ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[2:44]  ⁴⁸⁹ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ⁴⁹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ⁴⁹¹ tn Or “and friends.” See L&N 28.30 and 34.17.

[2:45]  ⁴⁹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:45]  ⁴⁹⁴ sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

[2:46]  ⁴⁹⁷ tn Grk “And it happened that after.” 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.

[2:46]  ⁴⁹⁸ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ⁴⁹⁹ tn Grk “the temple.”

[2:46]  ⁵⁰⁰ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[2:47]  ⁵⁰¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ⁵⁰² sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

[2:48]  ⁵⁰⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁵⁰⁶ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁵⁰⁷ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁵⁰⁸ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁵⁰⁹ tn Or “Child, why did you do this to us?”

[2:48]  ⁵¹⁰ tn Or “your father and I have been terribly worried looking for you.”

[2:49]  ⁵⁰⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ⁵¹⁰ tn Grk “he said to them.”

[2:49]  ⁵¹¹ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁵¹² tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[2:50]  ⁵¹³ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

[2:50]  ⁵¹⁴ tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

[2:50]  ⁵¹⁵ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

[2:50]  ⁵¹⁶ tn Or “the matter.”

[2:50]  ⁵¹⁷ tn Grk “which he spoke.”

[2:51]  ⁵¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁵¹⁸ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁵¹⁹ tn Or “was submitting.”

[2:51]  ⁵²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁵²¹ tn Or “all these words.”

[2:51]  ⁵²² sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[2:52]  ⁵²¹ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[3:1]  ⁵²⁵ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ⁵²⁶ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ⁵²⁷ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ⁵²⁸ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ⁵²⁹ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ⁵³⁰ sn Nothing else is known about Lysanias tetrarch of Abilene.

[3:2]  ⁵²⁹ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ⁵³⁰ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ⁵³¹ tn Or “desert.”

[3:3]  ⁵³³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ⁵³⁴ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ⁵³⁵ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[3:4]  ⁵³⁷ tn Or “A voice.”

[3:4]  ⁵³⁸ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁵³⁹ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[3:5]  ⁵⁴¹ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[3:6]  ⁵⁴⁵ tn Grk “all flesh.”

[3:6]  ⁵⁴⁶ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[3:7]  ⁵⁴⁹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ⁵⁵⁰ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ⁵⁵¹ tn Or “snakes.”

[3:7]  ⁵⁵² sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[3:8]  ⁵⁵³ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ⁵⁵⁴ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ⁵⁵⁵ tn In other words, “do not even begin to think this.”

[3:8]  ⁵⁵⁶ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ⁵⁵⁷ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[3:9]  ⁵⁵⁷ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ⁵⁵⁸ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[3:10]  ⁵⁶¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ⁵⁶² tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

[3:11]  ⁵⁶⁵ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ⁵⁶⁶ 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 to “answered them.”

[3:11]  ⁵⁶⁷ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[3:12]  ⁵⁶⁹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:13]  ⁵⁷³ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  ⁵⁷⁴ tn Or “than you are ordered to.”

[3:14]  ⁵⁷⁷ tn Grk “And soldiers.”

[3:14]  ⁵⁷⁸ tn Grk “And what should we ourselves do?”

[3:14]  ⁵⁷⁹ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁵⁸⁰ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[3:15]  ⁵⁸¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ⁵⁸² tn Grk “pondered in their hearts.”

[3:15]  ⁵⁸³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁵⁸⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:16]  ⁵⁸⁵ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ⁵⁸⁶ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ⁵⁸⁷ tn Grk “of whom I am not worthy.”

[3:16]  ⁵⁸⁸ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ⁵⁸⁹ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[3:17]  ⁵⁸⁹ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁵⁹⁰ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁵⁹¹ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:18]  ⁵⁹³ tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

[3:18]  ⁵⁹⁴ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:19]  ⁵⁹⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁵⁹⁸ sn See the note on tetrarch in 3:1.

[3:19]  ⁵⁹⁹ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  ⁶⁰⁰ tn Or “immoralities.”

[3:21]  ⁶⁰¹ tn Grk “Now 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.

[3:21]  ⁶⁰² tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ⁶⁰³ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[3:22]  ⁶⁰⁵ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ⁶⁰⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ⁶⁰⁷ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:23]  ⁶⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ⁶¹⁰ tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[3:23]  ⁶¹¹ tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

[3:23]  ⁶¹² sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

[3:23]  ⁶¹³ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

[3:27]  ⁶¹³ sn On Zerubbabel see Ezra 2:2.

[3:27]  ⁶¹⁴ sn Grk and KJV Salathiel. Most modern English translations use the OT form of the name (Shealtiel, Ezra 3:2).

[3:27]  ⁶¹⁵ sn Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line (Jer 22:30) may be reflected here.

[3:31]  ⁶¹⁷ sn The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.

[3:31]  ⁶¹⁸ sn The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22.

[3:32]  ⁶²¹ tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [Ë^1,13] 33 Ï latt sy^p,h bo) have Σαλμών (Salmwn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).

[3:33]  ⁶²⁵ tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (Ì^4vid א* 1241 pc sa); and Amminadab, Admin, Arni (א² L X [Γ] ˹³ pc). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.

[3:34]  ⁶²⁹ sn The list now picks up names from Gen 11:10-26; 5:1-32; 1 Chr 1:1-26, especially 1:24-26.

[3:36]  ⁶³³ tc It is possible that the name Καϊνάμ (Kainam) should be omitted, since two key mss, Ì^75vid and D, lack it. But the omission may be a motivated reading: This name is not found in the editions of the Hebrew OT, though it is in the LXX, at Gen 11:12 and 10:24. But the witnesses with this reading (or a variation of it) are substantial: א B L ˹ 33 (Καϊνάμ), A Θ Ψ 0102 ˹³ Ï (Καϊνάν, Kainan). The translation above has adopted the more common spelling “Cainan,” although it is based on the reading Καϊνάμ.

[3:37]  ⁶³⁷ sn Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name (Gen 5:12, 15).

[3:37]  ⁶³⁸ sn The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan) while others (NIV) use the OT form of the name (Kenan in Gen 5:9, 12).

[3:38]  ⁶⁴¹ sn The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29.

[4:1]  ⁶⁴⁵ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ⁶⁴⁶ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ⁶⁴⁷ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ⁶⁴⁸ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ⁶⁴⁹ tn Or “desert.”

[4:2]  ⁶⁴⁹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁶⁵⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁶⁵¹ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁶⁵² tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:3]  ⁶⁵³ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ⁶⁵⁴ tn Grk “say to this stone that it should become bread.”

[4:4]  ⁶⁵⁷ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁶⁵⁸ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:5]  ⁶⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  ⁶⁶² tn Grk “he.”

[4:5]  ⁶⁶³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁶⁶⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  ⁶⁶⁵ tn Grk “And the devil.”

[4:6]  ⁶⁶⁶ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁶⁶⁷ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁶⁶⁸ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁶⁶⁹ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:7]  ⁶⁶⁹ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ⁶⁷⁰ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:7]  ⁶⁷¹ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[4:8]  ⁶⁷³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁶⁷⁴ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁶⁷⁵ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁶⁷⁶ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ⁶⁷⁷ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[4:9]  ⁶⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁶⁷⁸ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁶⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁶⁸⁰ tn Grk “and stood him.”

[4:9]  ⁶⁸¹ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁶⁸² tn This is another first class condition, as in v. 3.

[4:10]  ⁶⁸¹ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:11]  ⁶⁸⁵ sn A quotation from Ps 91:12.

[4:12]  ⁶⁸⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ⁶⁹⁰ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ⁶⁹¹ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[4:13]  ⁶⁹³ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁶⁹⁴ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁶⁹⁵ tn Grk “until a favorable time.”

[4:14]  ⁶⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁶⁹⁸ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ⁶⁹⁹ tn Grk “went out.”

[4:14]  ⁷⁰⁰ tn Grk “all the surrounding region.”

[4:15]  ⁷⁰¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁷⁰² tn The imperfect verb has been translated ingressively.

[4:15]  ⁷⁰³ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ⁷⁰⁴ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:16]  ⁷⁰⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁷⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁷⁰⁷ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  ⁷⁰⁸ sn See the note on synagogues in 4:15.

[4:16]  ⁷⁰⁹ tn Grk “according to his custom.”

[4:16]  ⁷¹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ⁷¹¹ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:17]  ⁷⁰⁹ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁷¹⁰ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:18]  ⁷¹³ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁷¹⁴ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁷¹⁵ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁷¹⁶ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁷¹⁷ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁷¹⁸ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁷¹⁹ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁷²⁰ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:19]  ⁷¹⁷ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ⁷¹⁸ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[4:20]  ⁷²¹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁷²² tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁷²³ tn Or “gazing at,” “staring at.”

[4:21]  ⁷²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁷²⁶ sn See the note on today in 2:11.

[4:21]  ⁷²⁷ tn Grk “in your hearing.”

[4:22]  ⁷²⁹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁷³⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁷³¹ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:23]  ⁷³³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁷³⁴ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁷³⁵ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:24]  ⁷³⁷ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁷³⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁷³⁹ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:25]  ⁷⁴¹ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ⁷⁴² tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ⁷⁴³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:26]  ⁷⁴⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ⁷⁴⁶ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:27]  ⁷⁴⁹ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁷⁵⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁷⁵¹ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[4:28]  ⁷⁵³ tn The words “the people” are not in the Greek text but have been supplied.

[4:29]  ⁷⁵⁷ tn Grk “cast.”

[4:29]  ⁷⁵⁸ tn Or “city.”

[4:29]  ⁷⁵⁹ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ⁷⁶⁰ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[4:30]  ⁷⁶¹ tn Grk “their midst.”

[4:30]  ⁷⁶² tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[4:31]  ⁷⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ⁷⁶⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  ⁷⁶⁷ tn Or “city.”

[4:31]  ⁷⁶⁸ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[4:32]  ⁷⁶⁹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ⁷⁷⁰ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ⁷⁷¹ tn Grk “because his word was.”

[4:32]  ⁷⁷² sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[4:33]  ⁷⁷³ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ⁷⁷⁴ sn See the note on synagogues in 4:15.

[4:33]  ⁷⁷⁵ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[4:34]  ⁷⁷⁷ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ⁷⁷⁸ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:35]  ⁷⁸¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ⁷⁸² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ⁷⁸³ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ⁷⁸⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁷⁸⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:36]  ⁷⁸⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁷⁸⁶ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁷⁸⁷ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ⁷⁸⁸ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:37]  ⁷⁸⁹ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ⁷⁹⁰ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ⁷⁹¹ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[4:38]  ⁷⁹³ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁷⁹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁷⁹⁵ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:39]  ⁷⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁷⁹⁸ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ⁷⁹⁹ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ⁸⁰⁰ tn The imperfect verb has been translated ingressively.

[4:40]  ⁸⁰¹ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ⁸⁰² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁸⁰³ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ⁸⁰⁵ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁸⁰⁶ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁸⁰⁷ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁸⁰⁸ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ⁸⁰⁹ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ⁸¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:42]  ⁸⁰⁹ tn Grk “When it became day.”

[4:42]  ⁸¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁸¹¹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[4:43]  ⁸¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁸¹⁴ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁸¹⁵ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁸¹⁶ tn Or “cities.”

[4:43]  ⁸¹⁷ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁸¹⁸ tn Grk “because for this purpose I was sent.”

[4:44]  ⁸¹⁷ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ⁸¹⁸ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[5:1]  ⁸²¹ 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.

[5:1]  ⁸²² sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁸²³ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:2]  ⁸²⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  ⁸²⁹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁸³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁸³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁸³² tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:4]  ⁸³³ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ⁸³⁷ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁸³⁸ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁸³⁹ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁸⁴⁰ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁸⁴¹ tn Or “let down.”

[5:6]  ⁸⁴¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁸⁴² tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:7]  ⁸⁴⁵ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ⁸⁴⁶ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ⁸⁴⁷ tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:8]  ⁸⁴⁹ 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.

[5:8]  ⁸⁵⁰ 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.

[5:9]  ⁸⁵³ 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.

[5:9]  ⁸⁵⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ⁸⁵⁵ sn In the Greek text, this term is in an emphatic position.

[5:10]  ⁸⁵⁷ tn Or “business associates.”

[5:10]  ⁸⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁸⁵⁹ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁸⁶⁰ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:11]  ⁸⁶¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁸⁶² 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.

[5:12]  ⁸⁶⁵ 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.

[5:12]  ⁸⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁸⁶⁷ tn Or “cities.”

[5:12]  ⁸⁶⁸ 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).

[5:12]  ⁸⁶⁹ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁸⁷⁰ 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).

[5:12]  ⁸⁷¹ 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.

[5:12]  ⁸⁷² tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ⁸⁷³ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ⁸⁷⁴ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:13]  ⁸⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁸⁷⁰ 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).

[5:14]  ⁸⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁸⁷⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁸⁷⁵ 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.

[5:14]  ⁸⁷⁶ 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.

[5:14]  ⁸⁷⁷ 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.

[5:14]  ⁸⁷⁸ 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.

[5:14]  ⁸⁷⁹ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁸⁸⁰ 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.

[5:15]  ⁸⁷⁷ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁸⁷⁸ 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.

[5:16]  ⁸⁸¹ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ⁸⁸² 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.

[5:16]  ⁸⁸³ tn Or “desert.”

[5:17]  ⁸⁸⁵ 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.

[5:17]  ⁸⁸⁶ 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.

[5:17]  ⁸⁸⁷ 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.

[5:17]  ⁸⁸⁸ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ⁸⁸⁹ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[5:18]  ⁸⁸⁹ 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.

[5:18]  ⁸⁹⁰ 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.

[5:18]  ⁸⁹¹ 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.

[5:18]  ⁸⁹² 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.

[5:18]  ⁸⁹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ⁸⁹³ 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.

[5:19]  ⁸⁹⁴ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ⁸⁹⁵ 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.

[5:19]  ⁸⁹⁶ 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).

[5:19]  ⁸⁹⁷ 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.

[5:19]  ⁸⁹⁸ tn Grk “in the midst.”

[5:19]  ⁸⁹⁹ 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?

[5:20]  ⁸⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ⁸⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ⁸⁹⁹ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁹⁰⁰ 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).

[5:20]  ⁹⁰¹ 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.

[5:21]  ⁹⁰¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁹⁰² 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.

[5:21]  ⁹⁰³ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁹⁰⁴ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ⁹⁰⁵ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ⁹⁰⁶ 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.

[5:22]  ⁹⁰⁵ 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.

[5:22]  ⁹⁰⁶ 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.

[5:22]  ⁹⁰⁷ 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.

[5:22]  ⁹⁰⁸ 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.”

[5:23]  ⁹⁰⁹ 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.

[5:24]  ⁹¹³ 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).

[5:24]  ⁹¹⁴ 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.

[5:24]  ⁹¹⁵ 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.

[5:24]  ⁹¹⁶ 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).

[5:24]  ⁹¹⁷ tn Grk “to your house.”

[5:25]  ⁹¹⁷ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ⁹¹⁸ 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.

[5:25]  ⁹¹⁹ 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.

[5:25]  ⁹²⁰ 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.

[5:26]  ⁹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ⁹²² tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ⁹²³ 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.

[5:26]  ⁹²⁴ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ⁹²⁵ 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).

[5:26]  ⁹²⁶ 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.

[5:26]  ⁹²⁷ sn See the note on today in 2:11.

[5:27]  ⁹²⁵ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ⁹²⁶ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ⁹²⁷ sn See the note on tax collectors in 3:12.

[5:27]  ⁹²⁸ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ⁹²⁹ 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.

[5:27]  ⁹³⁰ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:28]  ⁹²⁹ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ⁹³⁰ 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.

[5:29]  ⁹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁹³⁴ 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.

[5:29]  ⁹³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁹³⁶ 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.

[5:30]  ⁹³⁷ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁹³⁸ sn See the note on Pharisees in 5:17.

[5:30]  ⁹³⁹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁹⁴⁰ 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.

[5:30]  ⁹⁴¹ 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.

[5:31]  ⁹⁴¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ⁹⁴² 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.

[5:32]  ⁹⁴⁵ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ⁹⁴⁶ 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.

[5:33]  ⁹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ⁹⁵⁰ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  ⁹⁵¹ 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.

[5:33]  ⁹⁵² tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ⁹⁵³ sn See the note on Pharisees in 5:17.

[5:33]  ⁹⁵⁴ 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).

[5:34]  ⁹⁵³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ⁹⁵⁴ 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).

[5:34]  ⁹⁵⁵ 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).

[5:34]  ⁹⁵⁶ 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?”).

[5:35]  ⁹⁵⁷ 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.

[5:35]  ⁹⁵⁸ tn Grk “then in those days.”

[5:36]  ⁹⁶¹ 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.

[5:36]  ⁹⁶² tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ⁹⁶³ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ⁹⁶⁴ 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.

[5:37]  ⁹⁶⁵ 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.

[5:38]  ⁹⁶⁹ tc Most mss (A C [D] Θ Ψ Ë¹³ Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì^4,75vid א B L W ˹ 33 579 700 1241 2542 co), however, lack the words.

[5:39]  ⁹⁷³ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ⁹⁷⁴ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ⁹⁷⁵ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[6:1]  ⁹⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁹⁷⁸ 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.

[6:1]  ⁹⁷⁹ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁹⁸⁰ 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).

[6:1]  ⁹⁸¹ 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.

[6:2]  ⁹⁸¹ sn See the note on Pharisees in 5:17.

[6:2]  ⁹⁸² 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.

[6:2]  ⁹⁸³ 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.

[6:3]  ⁹⁸⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁹⁸⁶ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:4]  ⁹⁸⁹ tn Grk “and took.”

[6:4]  ⁹⁹⁰ tn Grk “the bread of presentation.”

[6:4]  ⁹⁹¹ 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.

[6:4]  ⁹⁹² tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ⁹⁹³ 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.

[6:5]  ⁹⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ⁹⁹⁴ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:6]  ⁹⁹⁷ 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.

[6:6]  ⁹⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁹⁹⁹ sn See the note on synagogues in 4:15.

[6:6]  ¹⁰⁰⁰ 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.

[6:6]  ¹⁰⁰¹ tn Grk “a man was there and his right hand was withered.”

[6:7]  ¹⁰⁰¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹⁰⁰² sn See the note on Pharisees in 5:17.

[6:7]  ¹⁰⁰³ 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.

[6:7]  ¹⁰⁰⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁰⁰⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁰⁰⁶ 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).

[6:8]  ¹⁰⁰⁵ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹⁰⁰⁶ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹⁰⁰⁷ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹⁰⁰⁸ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹⁰⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ¹⁰⁰⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹⁰¹⁰ 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.

[6:10]  ¹⁰¹³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁰¹⁴ 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”).

[6:10]  ¹⁰¹⁵ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹⁰¹⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹⁰¹⁷ 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.

[6:11]  ¹⁰¹⁷ 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.

[6:11]  ¹⁰¹⁸ 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).

[6:12]  ¹⁰²¹ 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.

[6:12]  ¹⁰²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ¹⁰²³ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  ¹⁰²⁴ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹⁰²⁵ tn This is an objective genitive, so prayer “to God.”

[6:13]  ¹⁰²⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹⁰²⁶ 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).

[6:14]  ¹⁰²⁹ 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.

[6:14]  ¹⁰³⁰ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[6:15]  ¹⁰³³ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ¹⁰³⁴ 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).

[6:16]  ¹⁰³⁷ 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.

[6:17]  ¹⁰⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ¹⁰⁴² 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.

[6:17]  ¹⁰⁴³ tn Grk “large crowd.”

[6:17]  ¹⁰⁴⁴ 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.

[6:17]  ¹⁰⁴⁵ tn Grk “and.”

[6:17]  ¹⁰⁴⁶ 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.

[6:17]  ¹⁰⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ¹⁰⁴⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ¹⁰⁴⁹ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  ¹⁰⁵⁰ 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.

[6:18]  ¹⁰⁴⁵ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ¹⁰⁴⁶ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ¹⁰⁴⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ¹⁰⁵⁰ 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).

[6:20]  ¹⁰⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹⁰⁵⁴ 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.

[6:20]  ¹⁰⁵⁵ 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.

[6:20]  ¹⁰⁵⁶ 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.

[6:20]  ¹⁰⁵⁷ 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.”

[6:21]  ¹⁰⁵⁷ 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).

[6:21]  ¹⁰⁵⁸ 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.

[6:21]  ¹⁰⁵⁹ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ¹⁰⁶¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁰⁶² 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.

[6:23]  ¹⁰⁶⁵ 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).

[6:23]  ¹⁰⁶⁶ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹⁰⁶⁷ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:24]  ¹⁰⁶⁹ 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.

[6:24]  ¹⁰⁷⁰ 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.

[6:24]  ¹⁰⁷¹ tn Grk “your consolation.”

[6:25]  ¹⁰⁷³ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ¹⁰⁷⁴ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 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.

[6:25]  ¹⁰⁷⁵ sn That is, laugh with happiness and joy.

[6:26]  ¹⁰⁷⁷ 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.

[6:26]  ¹⁰⁷⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹⁰⁷⁹ tn Or “forefathers”; Grk “fathers.”

[6:27]  ¹⁰⁸¹ 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.

[6:28]  ¹⁰⁸⁵ 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).

[6:29]  ¹⁰⁸⁹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ¹⁰⁹⁰ 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.

[6:29]  ¹⁰⁹¹ tn Or “cloak.”

[6:29]  ¹⁰⁹² tn See the note on the word “tunics” in 3:11.

[6:29]  ¹⁰⁹³ 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.

[6:30]  ¹⁰⁹³ 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).

[6:30]  ¹⁰⁹⁴ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ¹⁰⁹⁵ 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.

[6:31]  ¹⁰⁹⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ¹⁰⁹⁸ 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.

[6:32]  ¹¹⁰¹ 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.

[6:32]  ¹¹⁰² 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.

[6:32]  ¹¹⁰³ 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.

[6:33]  ¹¹⁰⁵ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹¹⁰⁶ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ¹¹⁰⁷ sn See the note on the word sinners in v. 32.

[6:34]  ¹¹⁰⁹ 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.

[6:34]  ¹¹¹⁰ sn See the note on the word sinners in v. 32.

[6:34]  ¹¹¹¹ tn Grk “to receive as much again.”

[6:35]  ¹¹¹³ tn Or “in return.”

[6:35]  ¹¹¹⁴ 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.

[6:35]  ¹¹¹⁵ 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.

[6:35]  ¹¹¹⁶ sn That is, “sons of God.”

[6:35]  ¹¹¹⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ¹¹¹⁷ 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.”

[6:37]  ¹¹²¹ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ¹¹²² 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.

[6:37]  ¹¹²³ 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.

[6:37]  ¹¹²⁴ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  ¹¹²⁵ 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.

[6:38]  ¹¹²⁶ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ¹¹²⁷ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:39]  ¹¹²⁹ 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?”).

[6:39]  ¹¹³⁰ 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.

[6:40]  ¹¹³³ tn Or “student.”

[6:40]  ¹¹³⁴ tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

[6:41]  ¹¹³⁷ tn Here δέ (de) has not been translated.

[6:41]  ¹¹³⁸ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ¹¹³⁹ tn Or “do not notice.”

[6:41]  ¹¹⁴⁰ 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).

[6:43]  ¹¹⁴¹ 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.

[6:43]  ¹¹⁴² tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ¹¹⁴³ tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì⁷⁵ א B L W Ξ Ë^1,13 579 892 1241 2542).

[6:44]  ¹¹⁴⁵ sn The principle of the passage is that one produces what one is.

[6:44]  ¹¹⁴⁶ 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.

[6:44]  ¹¹⁴⁷ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ¹¹⁴⁸ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:45]  ¹¹⁴⁹ 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).

[6:45]  ¹¹⁵⁰ 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.

[6:45]  ¹¹⁵¹ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ¹¹⁵² 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).

[6:45]  ¹¹⁵³ tn Grk “for out of the abundance of the heart his mouth speaks.”

[6:46]  ¹¹⁵³ tn Here δέ (de) has not been translated.

[6:46]  ¹¹⁵⁴ 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.

[6:46]  ¹¹⁵⁵ 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.

[6:47]  ¹¹⁵⁷ tn Grk “and does them.”

[6:48]  ¹¹⁶¹ 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.

[6:48]  ¹¹⁶² 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.

[6:48]  ¹¹⁶³ tn Here δέ (de) has not been translated.

[6:48]  ¹¹⁶⁴ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ¹¹⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ¹¹⁶⁶ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[6:49]  ¹¹⁶⁵ tn Grk “does not do [them].”

[6:49]  ¹¹⁶⁶ 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.

[6:49]  ¹¹⁶⁷ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ¹¹⁶⁸ tn Grk “and its crash was great.”

[7:1]  ¹¹⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ¹¹⁷⁰ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ¹¹⁷¹ 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.

[7:2]  ¹¹⁷³ 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.

[7:2]  ¹¹⁷⁴ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ¹¹⁷⁵ 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.

[7:2]  ¹¹⁷⁶ 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.

[7:3]  ¹¹⁷⁷ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹¹⁷⁸ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹¹⁷⁹ 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.

[7:3]  ¹¹⁸⁰ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ¹¹⁸¹ tn Here δέ (de) has not been translated.

[7:4]  ¹¹⁸² 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”).

[7:4]  ¹¹⁸³ tn Or “implored.”

[7:4]  ¹¹⁸⁴ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹¹⁸⁵ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:5]  ¹¹⁸⁵ 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]).

[7:5]  ¹¹⁸⁶ 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.

[7:5]  ¹¹⁸⁷ sn See the note on synagogues in 4:15.

[7:6]  ¹¹⁸⁹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹¹⁹⁰ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹¹⁹¹ sn See the note on the word centurion in 7:2.

[7:6]  ¹¹⁹² tn Or “do not be bothered.”

[7:6]  ¹¹⁹³ 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.

[7:7]  ¹¹⁹³ tn Or “roof; therefore.”

[7:7]  ¹¹⁹⁴ 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.

[7:7]  ¹¹⁹⁵ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:8]  ¹¹⁹⁷ tn Grk “having soldiers under me.”

[7:8]  ¹¹⁹⁸ 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.

[7:8]  ¹¹⁹⁹ 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.

[7:9]  ¹²⁰¹ 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.

[7:9]  ¹²⁰² 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.

[7:10]  ¹²⁰⁵ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ¹²⁰⁶ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[7:11]  ¹²⁰⁹ 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.

[7:11]  ¹²¹⁰ 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.”

[7:11]  ¹²¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹²¹² tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:12]  ¹²¹³ 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).

[7:12]  ¹²¹⁴ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹²¹⁵ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ¹²¹⁶ 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.

[7:12]  ¹²¹⁷ tn Or “city.”

[7:13]  ¹²¹⁷ 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.

[7:13]  ¹²¹⁸ 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).

[7:13]  ¹²¹⁹ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:14]  ¹²²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ¹²²² tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ¹²²³ 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).

[7:14]  ¹²²⁴ 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.

[7:14]  ¹²²⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ¹²²⁵ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ¹²²⁶ tn Or “the deceased.”

[7:15]  ¹²²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ¹²²⁸ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:16]  ¹²²⁹ 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.

[7:16]  ¹²³⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹²³¹ 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.

[7:16]  ¹²³² tn Grk “arisen.”

[7:16]  ¹²³³ 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.

[7:17]  ¹²³³ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ¹²³⁴ sn See Luke 4:14 for a similar report.

[7:17]  ¹²³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ¹²³⁶ tn Grk “went out.”

[7:17]  ¹²³⁷ tn Grk “through the whole of.”

[7:18]  ¹²³⁷ 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.

[7:18]  ¹²³⁸ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ¹²³⁹ 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.

[7:19]  ¹²⁴¹ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹²⁴² 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.

[7:19]  ¹²⁴³ 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.

[7:20]  ¹²⁴⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹²⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹²⁴⁷ 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.

[7:20]  ¹²⁴⁸ tn This question is repeated word for word from v. 19.

[7:21]  ¹²⁴⁹ tn Grk “In that hour.”

[7:21]  ¹²⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹²⁵¹ 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.

[7:21]  ¹²⁵² tn Or “and bestowed (sight) on.”

[7:22]  ¹²⁵³ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ¹²⁵⁴ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ¹²⁵⁵ sn The same verb has been translated “inform” in 7:18.

[7:22]  ¹²⁵⁶ 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.

[7:22]  ¹²⁵⁷ 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.

[7:23]  ¹²⁵⁷ tn Grk “whoever.”

[7:24]  ¹²⁶¹ tn Here δέ (de) has not been translated.

[7:24]  ¹²⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹²⁶³ tn Or “desert.”

[7:24]  ¹²⁶⁴ 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.

[7:25]  ¹²⁶⁵ 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.

[7:25]  ¹²⁶⁶ tn Or “soft”; see L&N 79.100.

[7:25]  ¹²⁶⁷ 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.

[7:25]  ¹²⁶⁸ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ¹²⁶⁹ tn Or “palaces.”

[7:26]  ¹²⁶⁹ 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.).

[7:27]  ¹²⁷³ tn Grk “before your face” (an idiom).

[7:27]  ¹²⁷⁴ 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.

[7:28]  ¹²⁷⁷ 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.

[7:28]  ¹²⁷⁸ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹²⁷⁹ 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.

[7:28]  ¹²⁸⁰ 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.

[7:29]  ¹²⁸¹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹²⁸² sn See the note on tax collectors in 3:12.

[7:29]  ¹²⁸³ 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.

[7:29]  ¹²⁸⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ¹²⁸⁵ sn See the note on Pharisees in 5:17.

[7:30]  ¹²⁸⁶ 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).

[7:30]  ¹²⁸⁷ tn Or “plan.”

[7:30]  ¹²⁸⁸ 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.

[7:30]  ¹²⁸⁹ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ¹²⁹⁰ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ¹²⁸⁹ 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.

[7:32]  ¹²⁹³ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ¹²⁹⁴ 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.

[7:32]  ¹²⁹⁵ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:33]  ¹²⁹⁷ 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.

[7:33]  ¹²⁹⁸ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ¹²⁹⁹ 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.

[7:34]  ¹³⁰¹ tn Grk “Behold a man.”

[7:34]  ¹³⁰² 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.

[7:35]  ¹³⁰⁵ 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.

[7:35]  ¹³⁰⁶ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[7:36]  ¹³⁰⁹ sn See the note on Pharisees in 5:17.

[7:36]  ¹³¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹³¹¹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹³¹² 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.

[7:37]  ¹³¹³ 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).

[7:37]  ¹³¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹³¹⁵ tn Grk “was reclining at table.”

[7:37]  ¹³¹⁶ 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.

[7:37]  ¹³¹⁷ 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.

[7:38]  ¹³¹⁷ 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.

[7:38]  ¹³¹⁸ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ¹³¹⁹ 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.

[7:38]  ¹³²⁰ tn Grk “with the hair of her head.”

[7:38]  ¹³²¹ 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.

[7:38]  ¹³²² tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ¹³²³ 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.

[7:39]  ¹³²¹ 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.

[7:39]  ¹³²² 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)…”

[7:39]  ¹³²³ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[7:40]  ¹³²⁵ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ¹³²⁶ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ¹³²⁷ tn Grk “he said.”

[7:41]  ¹³²⁹ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ¹³³⁰ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ¹³³¹ tn Grk “five hundred denarii.”

[7:42]  ¹³³³ 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).

[7:43]  ¹³³⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ¹³³⁸ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ¹³³⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:44]  ¹³⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ¹³⁴² 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.

[7:45]  ¹³⁴⁵ 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.

[7:46]  ¹³⁴⁹ 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.

[7:47]  ¹³⁵³ 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.”

[7:48]  ¹³⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ¹³⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ¹³⁵⁹ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ¹³⁶¹ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ¹³⁶² tn Grk “were reclining at table.”

[7:50]  ¹³⁶⁵ tn Here δέ (de) has not been translated.

[7:50]  ¹³⁶⁶ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ¹³⁶⁷ 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.

[8:1]  ¹³⁶⁹ 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.

[8:1]  ¹³⁷⁰ 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.

[8:1]  ¹³⁷¹ tn Or “cities.”

[8:1]  ¹³⁷² sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ¹³⁷³ 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.

[8:1]  ¹³⁷⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:2]  ¹³⁷³ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹³⁷⁴ 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).

[8:2]  ¹³⁷⁵ 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.

[8:3]  ¹³⁷⁷ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ¹³⁷⁸ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ¹³⁷⁹ 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.

[8:3]  ¹³⁸⁰ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[8:4]  ¹³⁸¹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹³⁸² tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹³⁸³ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:5]  ¹³⁸⁵ 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.

[8:5]  ¹³⁸⁶ 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.

[8:5]  ¹³⁸⁷ 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).

[8:6]  ¹³⁸⁹ sn The rock in Palestine would be a limestone base lying right under the soil.

[8:7]  ¹³⁹³ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ¹³⁹⁴ sn That is, crowded out the good plants.

[8:8]  ¹³⁹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ¹³⁹⁸ tn Grk “when it grew, after it grew.”

[8:8]  ¹³⁹⁹ 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.

[8:8]  ¹⁴⁰⁰ tn Grk “said these things.”

[8:8]  ¹⁴⁰¹ 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).

[8:9]  ¹⁴⁰¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ¹⁴⁰² tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:10]  ¹⁴⁰⁵ tn Here δέ (de) has not been translated.

[8:10]  ¹⁴⁰⁶ 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).

[8:10]  ¹⁴⁰⁷ 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.

[8:10]  ¹⁴⁰⁸ tn Grk “the mysteries.”

[8:10]  ¹⁴⁰⁹ 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.

[8:10]  ¹⁴¹⁰ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:11]  ¹⁴⁰⁹ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[8:12]  ¹⁴¹³ 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.

[8:12]  ¹⁴¹⁴ 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.

[8:12]  ¹⁴¹⁵ 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.

[8:13]  ¹⁴¹⁷ tn Here δέ (de) has not been translated.

[8:13]  ¹⁴¹⁸ 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.

[8:13]  ¹⁴¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁴²⁰ 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.

[8:13]  ¹⁴²¹ 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.

[8:14]  ¹⁴²¹ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ¹⁴²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ¹⁴²³ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ¹⁴²⁴ 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.

[8:14]  ¹⁴²⁵ 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.

[8:15]  ¹⁴²⁵ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ¹⁴²⁶ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹⁴²⁷ 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.

[8:15]  ¹⁴²⁸ 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.

[8:16]  ¹⁴²⁹ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ¹⁴³⁰ 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.

[8:16]  ¹⁴³¹ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:17]  ¹⁴³³ 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.

[8:17]  ¹⁴³⁴ tn Or “disclosed.”

[8:18]  ¹⁴³⁷ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹⁴³⁸ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹⁴³⁹ 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.

[8:19]  ¹⁴⁴¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹⁴⁴² 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.

[8:19]  ¹⁴⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:20]  ¹⁴⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:21]  ¹⁴⁴⁹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁴⁵⁰ 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.

[8:21]  ¹⁴⁵¹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:22]  ¹⁴⁵³ 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.

[8:22]  ¹⁴⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ¹⁴⁵⁵ sn A boat that held all the disciples would be of significant size.

[8:22]  ¹⁴⁵⁶ 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.

[8:23]  ¹⁴⁵⁷ tn Or “a squall.”

[8:23]  ¹⁴⁵⁸ 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.

[8:23]  ¹⁴⁵⁹ 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.

[8:24]  ¹⁴⁶¹ tn Here δέ (de) has not been translated.

[8:24]  ¹⁴⁶² tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ¹⁴⁶³ tn The double vocative shows great emotion.

[8:24]  ¹⁴⁶⁴ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ¹⁴⁶⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ¹⁴⁶⁶ 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.

[8:25]  ¹⁴⁶⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ¹⁴⁶⁶ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ¹⁴⁶⁷ 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.

[8:25]  ¹⁴⁶⁸ 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.

[8:26]  ¹⁴⁶⁹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ¹⁴⁷⁰ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  ¹⁴⁷¹ sn That is, across the Sea of Galilee from Galilee.

[8:27]  ¹⁴⁷³ tn Here δέ (de) has not been translated.

[8:27]  ¹⁴⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ¹⁴⁷⁵ tn Grk “stepped out on land.”

[8:27]  ¹⁴⁷⁶ tn Or “city.”

[8:27]  ¹⁴⁷⁷ tn Grk “who had demons.”

[8:27]  ¹⁴⁷⁸ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ¹⁴⁷⁹ tn Or “in.”

[8:28]  ¹⁴⁷⁷ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁴⁷⁸ 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.

[8:28]  ¹⁴⁷⁹ 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….”

[8:28]  ¹⁴⁸⁰ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁴⁸¹ 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.

[8:29]  ¹⁴⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹⁴⁸² 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.

[8:29]  ¹⁴⁸³ tn Grk “unclean.”

[8:29]  ¹⁴⁸⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹⁴⁸⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹⁴⁸⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁴⁸⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁴⁸⁸ sn This is a parenthetical, explanatory comment by the author.

[8:30]  ¹⁴⁸⁵ 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.

[8:30]  ¹⁴⁸⁶ tn Here δέ (de) has not been translated.

[8:30]  ¹⁴⁸⁷ 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.

[8:31]  ¹⁴⁸⁹ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ¹⁴⁹⁰ tn Or “command.”

[8:31]  ¹⁴⁹¹ 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).

[8:32]  ¹⁴⁹³ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹⁴⁹⁴ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹⁴⁹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹⁴⁹⁶ 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.

[8:33]  ¹⁴⁹⁷ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ¹⁴⁹⁸ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:34]  ¹⁵⁰¹ tn Here δέ (de) has not been translated.

[8:34]  ¹⁵⁰² 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.

[8:34]  ¹⁵⁰³ tn Or “city.”

[8:35]  ¹⁵⁰⁵ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ¹⁵⁰⁶ 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.

[8:36]  ¹⁵⁰⁹ tn Here δέ (de) has not been translated.

[8:36]  ¹⁵¹⁰ 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.

[8:37]  ¹⁵¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹⁵¹⁴ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹⁵¹⁵ 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.”

[8:37]  ¹⁵¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁵¹⁷ tn Or “to depart from them.”

[8:37]  ¹⁵¹⁸ 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.

[8:37]  ¹⁵¹⁹ 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.

[8:37]  ¹⁵²⁰ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ¹⁵¹⁷ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ¹⁵¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ¹⁵²¹ tn Grk “your house.”

[8:39]  ¹⁵²² tn Or “describe.”

[8:39]  ¹⁵²³ 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.

[8:39]  ¹⁵²⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹⁵²⁵ tn Or “city.”

[8:39]  ¹⁵²⁶ 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.

[8:40]  ¹⁵²⁵ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:41]  ¹⁵²⁹ 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).

[8:41]  ¹⁵³⁰ 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.

[8:41]  ¹⁵³¹ sn See the note on synagogues in 4:15.

[8:41]  ¹⁵³² 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.

[8:41]  ¹⁵³³ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:42]  ¹⁵³³ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ¹⁵³⁴ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:43]  ¹⁵³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁵³⁸ tn Grk “a flow of blood.”

[8:43]  ¹⁵³⁹ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:44]  ¹⁵⁴¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹⁵⁴² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁵⁴³ 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.

[8:44]  ¹⁵⁴⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁵⁴⁵ tn Grk “the flow of her blood.”

[8:45]  ¹⁵⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁵⁴⁶ tn Grk “said.”

[8:45]  ¹⁵⁴⁷ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁵⁴⁸ 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!”

[8:46]  ¹⁵⁴⁹ 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.

[8:47]  ¹⁵⁵³ tn Here δέ (de) has not been translated.

[8:47]  ¹⁵⁵⁴ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ¹⁵⁵⁵ 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.

[8:47]  ¹⁵⁵⁶ tn Grk “told for what reason.”

[8:48]  ¹⁵⁵⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ¹⁵⁵⁸ 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.

[8:49]  ¹⁵⁶¹ 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).

[8:50]  ¹⁵⁶⁵ tn Grk “answered.”

[8:50]  ¹⁵⁶⁶ 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.

[8:51]  ¹⁵⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹⁵⁷⁰ 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.

[8:52]  ¹⁵⁷³ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ¹⁵⁷⁴ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:53]  ¹⁵⁷⁷ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ¹⁵⁷⁸ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ¹⁵⁷⁹ tn Or “had died.”

[8:54]  ¹⁵⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ¹⁵⁸² tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ¹⁵⁸⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹⁵⁸⁶ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ¹⁵⁸⁷ 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.

[8:56]  ¹⁵⁸⁹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ¹⁵⁹⁰ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:1]  ¹⁵⁹³ tn Here δέ (de) has not been translated.

[9:1]  ¹⁵⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁵⁹⁵ 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.

[9:1]  ¹⁵⁹⁶ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ¹⁵⁹⁷ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:2]  ¹⁵⁹⁷ 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.

[9:2]  ¹⁵⁹⁸ tn Or “to preach.”

[9:2]  ¹⁵⁹⁹ 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.

[9:2]  ¹⁶⁰⁰ 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.

[9:3]  ¹⁶⁰¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹⁶⁰² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹⁶⁰³ 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.

[9:3]  ¹⁶⁰⁴ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁶⁰⁵ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:4]  ¹⁶⁰⁵ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹⁶⁰⁶ 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.

[9:4]  ¹⁶⁰⁷ 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.

[9:5]  ¹⁶⁰⁹ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ¹⁶¹⁰ tn Grk “all those who do not receive you.”

[9:5]  ¹⁶¹¹ tn Or “city.”

[9:5]  ¹⁶¹² 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.

[9:6]  ¹⁶¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ¹⁶¹⁴ 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.

[9:6]  ¹⁶¹⁵ tn Or “preaching the gospel.”

[9:7]  ¹⁶¹⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ¹⁶¹⁸ sn See the note on tetrarch in 3:1.

[9:7]  ¹⁶¹⁹ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ¹⁶²⁰ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:8]  ¹⁶²¹ 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.

[9:8]  ¹⁶²² 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.

[9:9]  ¹⁶²⁵ 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.

[9:9]  ¹⁶²⁶ 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.

[9:10]  ¹⁶²⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹⁶³⁰ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹⁶³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹⁶³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹⁶³³ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  ¹⁶³⁴ 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.

[9:11]  ¹⁶³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ¹⁶³⁴ 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.

[9:11]  ¹⁶³⁵ 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).

[9:12]  ¹⁶³⁷ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹⁶³⁸ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹⁶³⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹⁶⁴⁰ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹⁶⁴¹ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:13]  ¹⁶⁴¹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁶⁴² tn Here δέ (de) has not been translated.

[9:13]  ¹⁶⁴³ tn Grk “said.”

[9:13]  ¹⁶⁴⁴ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁶⁴⁵ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹⁶⁴⁶ 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.

[9:14]  ¹⁶⁴⁵ 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).

[9:14]  ¹⁶⁴⁶ sn This is a parenthetical note by the author.

[9:14]  ¹⁶⁴⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ¹⁶⁴⁸ 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).

[9:15]  ¹⁶⁴⁹ 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.

[9:15]  ¹⁶⁵⁰ tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.

[9:16]  ¹⁶⁵³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹⁶⁵⁴ 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.”

[9:17]  ¹⁶⁵⁷ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[9:18]  ¹⁶⁶¹ 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.

[9:18]  ¹⁶⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹⁶⁶³ 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.

[9:18]  ¹⁶⁶⁴ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹⁶⁶⁵ 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.

[9:19]  ¹⁶⁶⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ¹⁶⁶⁶ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ¹⁶⁶⁷ 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.

[9:19]  ¹⁶⁶⁸ 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.

[9:20]  ¹⁶⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ¹⁶⁷⁰ tn Here δέ (de) has not been translated.

[9:20]  ¹⁶⁷¹ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ¹⁶⁷² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:21]  ¹⁶⁷³ 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.

[9:21]  ¹⁶⁷⁴ 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.

[9:22]  ¹⁶⁷⁷ 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.

[9:22]  ¹⁶⁷⁸ 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.

[9:22]  ¹⁶⁷⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹⁶⁸⁰ 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.

[9:23]  ¹⁶⁸¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹⁶⁸² 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.

[9:23]  ¹⁶⁸³ tn Grk “to come after me.”

[9:23]  ¹⁶⁸⁴ 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.

[9:23]  ¹⁶⁸⁵ 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.

[9:24]  ¹⁶⁸⁵ 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.

[9:25]  ¹⁶⁸⁹ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:26]  ¹⁶⁹³ 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.

[9:26]  ¹⁶⁹⁴ 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…”

[9:26]  ¹⁶⁹⁵ 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.

[9:27]  ¹⁶⁹⁷ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ¹⁶⁹⁸ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ¹⁶⁹⁹ 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).

[9:27]  ¹⁷⁰⁰ 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.

[9:28]  ¹⁷⁰¹ 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.

[9:28]  ¹⁷⁰² 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.

[9:28]  ¹⁷⁰³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:29]  ¹⁷⁰⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹⁷⁰⁶ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ¹⁷⁰⁷ tn Or “the appearance of his face became different.”

[9:29]  ¹⁷⁰⁸ 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).

[9:30]  ¹⁷⁰⁹ 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).

[9:30]  ¹⁷¹⁰ 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).

[9:30]  ¹⁷¹¹ 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.

[9:31]  ¹⁷¹³ 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.

[9:31]  ¹⁷¹⁴ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹⁷¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:32]  ¹⁷¹⁷ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ¹⁷¹⁸ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:33]  ¹⁷²¹ 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.

[9:33]  ¹⁷²² tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ¹⁷²³ tn Grk “to leave from him.”

[9:33]  ¹⁷²⁴ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:34]  ¹⁷²⁵ tn Here δέ (de) has not been translated.

[9:34]  ¹⁷²⁶ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹⁷²⁷ tn Or “appeared.”

[9:34]  ¹⁷²⁸ tn Or “surrounded.”

[9:35]  ¹⁷²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ¹⁷³⁰ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ¹⁷³¹ 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.

[9:36]  ¹⁷³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ¹⁷³⁴ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ¹⁷³⁵ 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.

[9:36]  ¹⁷³⁶ tn Grk “in those days.”

[9:37]  ¹⁷³⁷ 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.

[9:38]  ¹⁷⁴¹ 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).

[9:38]  ¹⁷⁴² tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹⁷⁴³ tn This verb means “to have regard for”; see Luke 1:48.

[9:39]  ¹⁷⁴⁵ 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).

[9:39]  ¹⁷⁴⁶ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ¹⁷⁴⁷ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ¹⁷⁴⁸ 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.

[9:40]  ¹⁷⁴⁹ 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.

[9:40]  ¹⁷⁵⁰ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ¹⁷⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ¹⁷⁵² tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[9:41]  ¹⁷⁵³ 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.

[9:41]  ¹⁷⁵⁴ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ¹⁷⁵⁵ tn Or “faithless.”

[9:41]  ¹⁷⁵⁶ tn Grk “how long.”

[9:41]  ¹⁷⁵⁷ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ¹⁷⁵⁸ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:42]  ¹⁷⁵⁷ tn Here δέ (de) has not been translated.

[9:42]  ¹⁷⁵⁸ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ¹⁷⁵⁹ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁷⁶⁰ 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.”

[9:42]  ¹⁷⁶¹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹⁷⁶² sn This is a reference to an evil spirit. See Luke 4:33.

[9:43]  ¹⁷⁶¹ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ¹⁷⁶² sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ¹⁷⁶³ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ¹⁷⁶⁴ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:44]  ¹⁷⁶⁵ 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.

[9:44]  ¹⁷⁶⁶ 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.

[9:45]  ¹⁷⁶⁹ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁷⁷⁰ 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.

[9:45]  ¹⁷⁷¹ 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.

[9:46]  ¹⁷⁷³ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ¹⁷⁷⁴ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ¹⁷⁷⁷ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁷⁷⁸ tn On this use of παρά (para), see BDF §239.1.1.

[9:48]  ¹⁷⁸¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁷⁸² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ¹⁷⁸³ 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.

[9:49]  ¹⁷⁸⁵ 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.

[9:49]  ¹⁷⁸⁶ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁷⁸⁷ 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.

[9:51]  ¹⁷⁸⁹ 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.

[9:51]  ¹⁷⁹⁰ 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).

[9:51]  ¹⁷⁹¹ 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.

[9:51]  ¹⁷⁹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁷⁹³ 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).

[9:51]  ¹⁷⁹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ¹⁷⁹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁷⁹⁴ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ¹⁷⁹⁵ 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.

[9:52]  ¹⁷⁹⁶ tn Or “to prepare (things) for him.”

[9:53]  ¹⁷⁹⁷ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹⁷⁹⁸ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹⁷⁹⁹ tn Grk “because his face was set toward Jerusalem.”

[9:54]  ¹⁸⁰¹ tn Or “destroy.”

[9:54]  ¹⁸⁰² tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:55]  ¹⁸⁰⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁸⁰⁶ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:57]  ¹⁸⁰⁹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹⁸¹⁰ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ¹⁸¹¹ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:58]  ¹⁸¹³ 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).

[9:58]  ¹⁸¹⁴ 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).

[9:59]  ¹⁸¹⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ¹⁸¹⁸ tn Grk “said.”

[9:60]  ¹⁸²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ¹⁸²² 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 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ¹⁸²³ 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.

[9:61]  ¹⁸²⁵ tn Grk “And another also said.”

[9:61]  ¹⁸²⁶ tn Grk “to those in my house.”

[9:62]  ¹⁸²⁹ tn Here δέ (de) has not been translated.

[9:62]  ¹⁸³⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹⁸³¹ 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.

[9:62]  ¹⁸³² 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.

[10:1]  ¹⁸³³ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁸³⁴ 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 Ë^1,13 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.

[10:1]  ¹⁸³⁵ tn Or “city.”

[10:2]  ¹⁸³⁷ tn Here δέ (de) has not been translated.

[10:2]  ¹⁸³⁸ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹⁸³⁹ tn Grk “to thrust out.”

[10:3]  ¹⁸⁴¹ 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).

[10:3]  ¹⁸⁴² sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ¹⁸⁴³ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ¹⁸⁴⁵ 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.

[10:4]  ¹⁸⁴⁶ tn Traditionally, “a purse.”

[10:4]  ¹⁸⁴⁷ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹⁸⁴⁸ tn Or “no one along the way.”

[10:5]  ¹⁸⁴⁹ tn Here δέ (de) has not been translated.

[10:5]  ¹⁸⁵⁰ 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.”

[10:5]  ¹⁸⁵¹ 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.

[10:6]  ¹⁸⁵³ 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.

[10:6]  ¹⁸⁵⁴ 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.

[10:7]  ¹⁸⁵⁷ tn Here δέ (de) has not been translated.

[10:7]  ¹⁸⁵⁸ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹⁸⁵⁹ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ¹⁸⁶¹ 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.

[10:8]  ¹⁸⁶² tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁸⁶³ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ¹⁸⁶⁵ 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.

[10:9]  ¹⁸⁶⁶ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹⁸⁶⁷ 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.

[10:9]  ¹⁸⁶⁸ 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.

[10:10]  ¹⁸⁶⁹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ¹⁸⁷⁰ tn Or “city.”

[10:10]  ¹⁸⁷¹ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ¹⁸⁷² 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.

[10:10]  ¹⁸⁷³ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ¹⁸⁷³ tn Or “city.”

[10:11]  ¹⁸⁷⁴ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹⁸⁷⁵ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹⁸⁷⁶ 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).

[10:12]  ¹⁸⁷⁷ 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.

[10:12]  ¹⁸⁷⁸ tn Or “city.”

[10:13]  ¹⁸⁸¹ 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 a.d. 30.

[10:13]  ¹⁸⁸² tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ¹⁸⁸³ tn Or “powerful deeds.”

[10:13]  ¹⁸⁸⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ¹⁸⁸⁵ 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!”

[10:15]  ¹⁸⁸⁵ 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.

[10:15]  ¹⁸⁸⁶ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ¹⁸⁸⁷ 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).

[10:16]  ¹⁸⁸⁹ 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).

[10:16]  ¹⁸⁹⁰ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁸⁹¹ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹⁸⁹² sn The one who sent me refers to God.

[10:17]  ¹⁸⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ¹⁸⁹⁴ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ¹⁸⁹⁵ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ¹⁸⁹⁶ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ¹⁸⁹⁷ 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.

[10:18]  ¹⁸⁹⁸ tn This is an imperfect tense verb.

[10:18]  ¹⁸⁹⁹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ¹⁹⁰⁰ 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).

[10:19]  ¹⁹⁰¹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁹⁰² 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.

[10:19]  ¹⁹⁰³ 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.

[10:19]  ¹⁹⁰⁴ tn This is an emphatic double negative in the Greek text.

[10:20]  ¹⁹⁰⁵ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ¹⁹⁰⁶ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ¹⁹⁰⁷ 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.

[10:21]  ¹⁹⁰⁹ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁹¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹⁹¹¹ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹⁹¹² tn Or “thank.”

[10:21]  ¹⁹¹³ 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.

[10:21]  ¹⁹¹⁴ tn Or “that.”

[10:21]  ¹⁹¹⁵ sn See 1 Cor 1:26-31.

[10:21]  ¹⁹¹⁶ 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.

[10:22]  ¹⁹¹³ 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.

[10:22]  ¹⁹¹⁴ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23]  ¹⁹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹⁹¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹⁹¹⁹ 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.

[10:23]  ¹⁹²⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹⁹²¹ 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.

[10:24]  ¹⁹²¹ 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.

[10:25]  ¹⁹²⁵ 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).

[10:25]  ¹⁹²⁶ 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).

[10:25]  ¹⁹²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹⁹²⁸ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26]  ¹⁹²⁹ 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.

[10:27]  ¹⁹³³ 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.

[10:27]  ¹⁹³⁴ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ¹⁹³⁵ 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.

[10:27]  ¹⁹³⁶ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28]  ¹⁹³⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹⁹³⁸ 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.

[10:29]  ¹⁹⁴¹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ¹⁹⁴² tn Or “vindicate.”

[10:30]  ¹⁹⁴⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁹⁴⁶ 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.

[10:30]  ¹⁹⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁹⁴⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁹⁴⁹ 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.

[10:30]  ¹⁹⁵⁰ sn That is, in a state between life and death; severely wounded.

[10:31]  ¹⁹⁴⁹ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ¹⁹⁵⁰ 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.

[10:31]  ¹⁹⁵¹ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ¹⁹⁵² 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.

[10:31]  ¹⁹⁵³ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ¹⁹⁵³ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ¹⁹⁵⁴ 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.

[10:33]  ¹⁹⁵⁷ 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.

[10:33]  ¹⁹⁵⁸ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ¹⁹⁵⁹ 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).

[10:33]  ¹⁹⁶⁰ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ¹⁹⁶¹ 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.

[10:34]  ¹⁹⁶¹ 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.

[10:34]  ¹⁹⁶² 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.

[10:34]  ¹⁹⁶³ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ¹⁹⁶⁴ 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.

[10:34]  ¹⁹⁶⁵ 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.

[10:34]  ¹⁹⁶⁶ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ¹⁹⁶⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁹⁶⁶ tn Grk “two denarii.”

[10:35]  ¹⁹⁶⁷ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ¹⁹⁶⁹ 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.

[10:37]  ¹⁹⁷³ 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.

[10:37]  ¹⁹⁷⁴ 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.

[10:37]  ¹⁹⁷⁵ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹⁹⁷⁶ tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ¹⁹⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹⁹⁷⁸ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:39]  ¹⁹⁸¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ¹⁹⁸² tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹⁹⁸³ 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).

[10:40]  ¹⁹⁸⁵ 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.

[10:40]  ¹⁹⁸⁶ tn Grk “with much serving.”

[10:40]  ¹⁹⁸⁷ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹⁹⁸⁸ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹⁹⁸⁹ tn Grk “has left me to serve alone.”

[10:40]  ¹⁹⁹⁰ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ¹⁹⁸⁹ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ¹⁹⁹⁰ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ¹⁹⁹¹ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ¹⁹⁹² tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ¹⁹⁹³ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ¹⁹⁹⁴ 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”).

[11:1]  ¹⁹⁹⁷ 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.

[11:1]  ¹⁹⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹⁹⁹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ²⁰⁰⁰ sn John refers to John the Baptist.

[11:1]  ²⁰⁰¹ 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.

[11:2]  ²⁰⁰¹ 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.

[11:2]  ²⁰⁰² tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  ²⁰⁰³ tn Grk “hallowed be your name.”

[11:2]  ²⁰⁰⁴ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:3]  ²⁰⁰⁵ 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.

[11:4]  ²⁰⁰⁹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ²⁰¹⁰ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:5]  ²⁰¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ²⁰¹⁴ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ²⁰¹⁵ tn Grk “he will go to him.”

[11:5]  ²⁰¹⁶ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:6]  ²⁰¹⁷ tn Grk “has come to me from the road.”

[11:6]  ²⁰¹⁸ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:7]  ²⁰²¹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²⁰²² tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²⁰²³ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ²⁰²⁴ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:8]  ²⁰²⁵ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ²⁰²⁶ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ²⁰²⁷ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:9]  ²⁰²⁹ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ²⁰³⁰ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ²⁰³¹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:10]  ²⁰³³ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ²⁰³⁴ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:11]  ²⁰³⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ²⁰³⁸ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ²⁰³⁹ sn The snake probably refers to a water snake.

[11:12]  ²⁰⁴¹ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:13]  ²⁰⁴⁵ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ²⁰⁴⁶ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:14]  ²⁰⁴⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ²⁰⁵⁰ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ²⁰⁵¹ 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. Here δέ (de) has not been translated either.

[11:14]  ²⁰⁵² sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[11:15]  ²⁰⁵³ tn Grk “By Beelzebul.”

[11:15]  ²⁰⁵⁴ tn Or “prince.”

[11:16]  ²⁰⁵⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ²⁰⁵⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ²⁰⁵⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ²⁰⁶⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:17]  ²⁰⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ²⁰⁶² sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ²⁰⁶³ tn Or “is left in ruins.”

[11:17]  ²⁰⁶⁴ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:18]  ²⁰⁶⁵ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ²⁰⁶⁶ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ²⁰⁶⁷ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19]  ²⁰⁶⁹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ²⁰⁷⁰ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:20]  ²⁰⁷³ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ²⁰⁷⁴ 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.

[11:20]  ²⁰⁷⁵ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:21]  ²⁰⁷⁷ tn The referent of the expression “a strong man” is Satan.

[11:21]  ²⁰⁷⁸ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ²⁰⁷⁹ tn Grk “his goods are in peace.”

[11:22]  ²⁰⁸¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ²⁰⁸² tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ²⁰⁸³ tn Grk “stronger man than he attacks.”

[11:22]  ²⁰⁸⁴ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ²⁰⁸⁵ tn Grk “on which he relied.”

[11:22]  ²⁰⁸⁶ tn Or “and distributes.”

[11:22]  ²⁰⁸⁷ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:23]  ²⁰⁸⁵ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ²⁰⁸⁶ sn For the image of scattering, see Pss. Sol. 17:18.

[11:24]  ²⁰⁸⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ²⁰⁹⁰ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ²⁰⁹¹ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ²⁰⁹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ²⁰⁹³ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ²⁰⁹⁴ tn Grk “I will return to my house from which I came.”

[11:25]  ²⁰⁹³ tn Grk “comes.”

[11:25]  ²⁰⁹⁴ tn The words “the house” are not in Greek but are implied.

[11:25]  ²⁰⁹⁵ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[11:26]  ²⁰⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ²⁰⁹⁸ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ²⁰⁹⁹ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[11:27]  ²¹⁰¹ 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 δέ (de) has not been translated.

[11:27]  ²¹⁰² tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ²¹⁰³ tn For this term see L&N 8.69.

[11:27]  ²¹⁰⁴ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:28]  ²¹⁰⁵ tn Grk “said.”

[11:28]  ²¹⁰⁶ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[11:29]  ²¹⁰⁹ tn Here δέ (de) has not been translated.

[11:29]  ²¹¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ²¹¹¹ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ²¹¹² sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:30]  ²¹¹³ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ²¹¹⁴ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ²¹¹⁵ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:31]  ²¹¹⁷ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ²¹¹⁸ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ²¹¹⁹ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ²¹²⁰ tn Grk “behold.”

[11:31]  ²¹²¹ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ²¹²¹ tn See the note on the word “people” in v. 31.

[11:32]  ²¹²² tn Grk “at the preaching of Jonah.”

[11:32]  ²¹²³ tn Grk “behold.”

[11:33]  ²¹²⁵ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ²¹²⁶ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:34]  ²¹²⁹ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ²¹³⁰ tn Or “when it is sick” (L&N 23.149).

[11:35]  ²¹³³ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ²¹³⁴ sn Here you is a singular pronoun, individualizing the application.

[11:36]  ²¹³⁷ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ²¹³⁸ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ²¹³⁹ tn Grk “not having any part dark.”

[11:36]  ²¹⁴⁰ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:37]  ²¹⁴¹ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ²¹⁴² sn See the note on Pharisees in 5:17.

[11:37]  ²¹⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ²¹⁴⁴ 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.

[11:38]  ²¹⁴⁵ tn Here δέ (de) has not been translated.

[11:38]  ²¹⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ²¹⁴⁷ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:39]  ²¹⁴⁹ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ²¹⁵⁰ tn Or “and evil.”

[11:40]  ²¹⁵³ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ²¹⁵⁴ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[11:41]  ²¹⁵⁷ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ²¹⁵⁸ tn Grk “and 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).

[11:41]  ²¹⁵⁹ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[11:42]  ²¹⁶¹ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ²¹⁶² tn Or “you tithe mint.”

[11:42]  ²¹⁶³ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ²¹⁶⁴ tn Grk “and rue.” 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.

[11:42]  ²¹⁶⁵ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ²¹⁶⁶ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:43]  ²¹⁶⁵ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ²¹⁶⁶ sn See the note on synagogues in 4:15.

[11:43]  ²¹⁶⁷ tn Grk “and the greetings.”

[11:44]  ²¹⁶⁹ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ²¹⁷⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ²¹⁷¹ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:45]  ²¹⁷³ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ²¹⁷⁴ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46]  ²¹⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ²¹⁷⁸ tn Grk “said.”

[11:46]  ²¹⁷⁹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ²¹⁸⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ²¹⁸¹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:47]  ²¹⁸¹ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ²¹⁸² tn Or “forefathers”; Grk “fathers.”

[11:48]  ²¹⁸⁵ tn Grk “you are witnesses and approve of.”

[11:48]  ²¹⁸⁶ tn Or “forefathers”; Grk “fathers.”

[11:48]  ²¹⁸⁷ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²¹⁸⁸ tn “Their,” i.e., the prophets.

[11:48]  ²¹⁸⁹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:49]  ²¹⁸⁹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:50]  ²¹⁹³ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ²¹⁹⁴ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ²¹⁹⁵ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[11:51]  ²¹⁹⁷ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ²¹⁹⁸ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ²¹⁹⁹ tn Or “who perished.”

[11:51]  ²²⁰⁰ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ²²⁰¹ tn Or “required from.”

[11:52]  ²²⁰¹ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ²²⁰² tn Or “you tried to prevent.”

[11:53]  ²²⁰⁵ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ²²⁰⁶ tn Or “terribly.”

[11:53]  ²²⁰⁷ tn For this term see L&N 33.183.

[11:54]  ²²⁰⁹ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ²²¹⁰ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[12:1]  ²²¹³ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²²¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²²¹⁵ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²²¹⁶ sn See the note on Pharisees in 5:17.

[12:1]  ²²¹⁷ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2]  ²²¹⁷ tn Or “concealed.”

[12:2]  ²²¹⁸ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[12:3]  ²²²¹ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ²²²² tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ²²²³ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ²²²⁴ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[12:4]  ²²²⁵ tn Here δέ (de) has not been translated.

[12:4]  ²²²⁶ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:5]  ²²²⁹ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ²²³⁰ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ²²³¹ tn The direct object (“you”) is understood.

[12:5]  ²²³² sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[12:6]  ²²³³ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[12:7]  ²²³⁷ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[12:8]  ²²⁴¹ tn Here δέ (de) has not been translated.

[12:8]  ²²⁴² tn Or “confesses.”

[12:8]  ²²⁴³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ²²⁴⁴ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:10]  ²²⁴⁵ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ²²⁴⁶ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:11]  ²²⁴⁹ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ²²⁵⁰ 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.

[12:11]  ²²⁵¹ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:12]  ²²⁵³ tn Grk “in that very hour” (an idiom).

[12:12]  ²²⁵⁴ tn Grk “what it is necessary to say.”

[12:13]  ²²⁵⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ²²⁵⁸ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[12:14]  ²²⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ²²⁶² tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ²²⁶³ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:15]  ²²⁶⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ²²⁶⁶ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ²²⁶⁷ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:16]  ²²⁶⁹ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ²²⁷⁰ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ²²⁷¹ tn Or “yielded a plentiful harvest.”

[12:17]  ²²⁷³ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ²²⁷⁴ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ²²⁷⁵ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:18]  ²²⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ²²⁷⁸ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:19]  ²²⁸¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ²²⁸⁵ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ²²⁸⁶ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ²²⁸⁷ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:21]  ²²⁸⁹ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[12:22]  ²²⁹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ²²⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ²²⁹⁵ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ²²⁹⁶ tn Or “do not be anxious.”

[12:22]  ²²⁹⁷ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ²²⁹⁸ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[12:24]  ²²⁹⁷ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ²²⁹⁸ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[12:25]  ²³⁰¹ tn Or “by being anxious.”

[12:25]  ²³⁰² tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:26]  ²³⁰⁵ tn This is a first class condition in the Greek text.

[12:26]  ²³⁰⁶ tn Or “why are you anxious for.”

[12:27]  ²³⁰⁹ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ²³¹⁰ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[12:28]  ²³¹³ tn This is a first class condition in the Greek text.

[12:28]  ²³¹⁴ tn Grk “grass in the field.”

[12:28]  ²³¹⁵ tn Grk “which is in the field today.”

[12:28]  ²³¹⁶ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ²³¹⁷ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[12:29]  ²³¹⁷ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ²³¹⁸ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ²³¹⁹ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[12:30]  ²³²¹ tn Grk “seek.”

[12:31]  ²³²⁵ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ²³²⁶ tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ²³²⁷ sn His (that is, God’s) kingdom 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.

[12:32]  ²³²⁹ tn Or perhaps, “your Father chooses.”

[12:33]  ²³³³ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ²³³⁴ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ²³³⁵ tn Grk “in the heavens.”

[12:33]  ²³³⁶ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ²³³⁷ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[12:34]  ²³³⁷ sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

[12:35]  ²³⁴¹ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ²³⁴² sn Keep your lamps burning means to be ready at all times.

[12:36]  ²³⁴⁵ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ²³⁴⁶ sn An ancient wedding celebration could last for days (Tob 11:18).

[12:37]  ²³⁴⁹ tn See the note on the word “slave” in 7:2.

[12:37]  ²³⁵⁰ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²³⁵¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ²³⁵² tn See v. 35 (same verb).

[12:37]  ²³⁵³ tn Grk “have them recline 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.

[12:37]  ²³⁵⁴ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ²³⁵⁵ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[12:38]  ²³⁵³ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ²³⁵⁴ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ²³⁵⁵ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:39]  ²³⁵⁷ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ²³⁵⁸ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:40]  ²³⁶¹ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:41]  ²³⁶⁵ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ²³⁶⁶ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[12:42]  ²³⁶⁹ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ²³⁷⁰ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ²³⁷¹ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:43]  ²³⁷³ tn See the note on the word “slave” in 7:2.

[12:43]  ²³⁷⁴ tn That is, doing his job, doing what he is supposed to be doing.

[12:44]  ²³⁷⁷ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ²³⁷⁸ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:45]  ²³⁸¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²³⁸² tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²³⁸³ tn Grk “should say in his heart.”

[12:45]  ²³⁸⁴ tn Or “is taking a long time.”

[12:45]  ²³⁸⁵ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²³⁸⁶ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²³⁸⁷ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:46]  ²³⁸⁵ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ²³⁸⁶ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[12:47]  ²³⁸⁹ tn Here δέ (de) has not been translated.

[12:47]  ²³⁹⁰ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[12:48]  ²³⁹³ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²³⁹⁴ tn Grk “blows.”

[12:48]  ²³⁹⁵ tn Grk “will receive few (blows).”

[12:48]  ²³⁹⁶ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ²³⁹⁷ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ²³⁹⁸ tn Grk “they will ask even more.”

[12:49]  ²³⁹⁷ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ²³⁹⁸ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:50]  ²⁴⁰¹ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ²⁴⁰² tn Grk “to be baptized with.”

[12:51]  ²⁴⁰⁵ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52]  ²⁴⁰⁹ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[12:53]  ²⁴¹³ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[12:54]  ²⁴¹⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ²⁴¹⁸ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ²⁴¹⁹ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[12:55]  ²⁴²¹ sn The south wind comes from the desert, and thus brings scorching heat.

[12:56]  ²⁴²⁵ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ²⁴²⁶ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[12:57]  ²⁴²⁹ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

[12:58]  ²⁴³³ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ²⁴³⁴ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[12:59]  ²⁴³⁷ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[13:1]  ²⁴⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²⁴⁴² sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:2]  ²⁴⁴⁵ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²⁴⁴⁶ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:3]  ²⁴⁴⁹ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ²⁴⁵⁰ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:4]  ²⁴⁵³ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ²⁴⁵⁴ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ²⁴⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:5]  ²⁴⁵⁷ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ²⁴⁵⁸ tn Grk “similarly.”

[13:6]  ²⁴⁶¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ²⁴⁶² tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²⁴⁶³ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7]  ²⁴⁶⁵ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ²⁴⁶⁶ tn Grk “Behold, for.”

[13:7]  ²⁴⁶⁷ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ²⁴⁶⁸ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ²⁴⁶⁹ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ²⁴⁷⁰ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ²⁴⁷¹ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:8]  ²⁴⁶⁹ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ²⁴⁷⁰ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:9]  ²⁴⁷³ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ²⁴⁷⁴ tn Grk “the coming [season].”

[13:9]  ²⁴⁷⁵ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ²⁴⁷⁶ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:10]  ²⁴⁷⁷ sn See the note on synagogues in 4:15.

[13:11]  ²⁴⁸¹ tn Grk “and behold, a woman.” 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).

[13:11]  ²⁴⁸² tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ²⁴⁸³ tn Grk “years, and.” 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.

[13:11]  ²⁴⁸⁴ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:12]  ²⁴⁸⁵ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ²⁴⁸⁶ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ²⁴⁸⁷ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ²⁴⁸⁸ tn Or “released.”

[13:12]  ²⁴⁸⁹ tn Or “sickness.”

[13:13]  ²⁴⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ²⁴⁹⁰ sn The healing took place immediately.

[13:14]  ²⁴⁹³ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ²⁴⁹⁴ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ²⁴⁹⁵ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:15]  ²⁴⁹⁷ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ²⁴⁹⁸ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ²⁴⁹⁹ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ²⁵⁰¹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²⁵⁰² tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ²⁵⁰³ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²⁵⁰⁴ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²⁵⁰⁵ tn Or “bondage”; Grk “bond.”

[13:17]  ²⁵⁰⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²⁵⁰⁶ tn Or “were put to shame.”

[13:17]  ²⁵⁰⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²⁵⁰⁸ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²⁵⁰⁹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[13:18]  ²⁵⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ²⁵¹⁰ tn Grk “said,” but what follows is a question.

[13:18]  ²⁵¹¹ 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.

[13:18]  ²⁵¹² sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ²⁵¹³ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:19]  ²⁵¹³ sn The mustard seed was noted for its tiny size.

[13:19]  ²⁵¹⁴ tn Grk “threw.”

[13:19]  ²⁵¹⁵ tn Grk “garden, and it.” 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.

[13:19]  ²⁵¹⁶ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ²⁵¹⁷ 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).

[13:19]  ²⁵¹⁸ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:20]  ²⁵¹⁷ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ²⁵¹⁸ 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.

[13:21]  ²⁵²¹ tn Grk “hid in.”

[13:21]  ²⁵²² sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ²⁵²³ tn Grk “it was all leavened.”

[13:22]  ²⁵²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ²⁵²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ²⁵²⁷ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ²⁵²⁸ tn Or “cities.”

[13:22]  ²⁵²⁹ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ²⁵³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:23]  ²⁵²⁹ tn Here δέ (de) has not been translated.

[13:23]  ²⁵³⁰ tn Grk “said to.”

[13:23]  ²⁵³¹ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ²⁵³² tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:24]  ²⁵³³ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ²⁵³⁷ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ²⁵³⁸ tn Or “the master of the household.”

[13:25]  ²⁵³⁹ tn Or “rises,” or “stands up.”

[13:25]  ²⁵⁴⁰ tn Or “Sir.”

[13:25]  ²⁵⁴¹ tn Grk “Open to us.”

[13:25]  ²⁵⁴² tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ²⁵⁴³ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:26]  ²⁵⁴¹ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ²⁵⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²⁵⁴⁶ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  ²⁵⁴⁷ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ²⁵⁴⁸ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ²⁵⁴⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²⁵⁵⁰ tn Grk “and Isaac and Jacob,” 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.

[13:28]  ²⁵⁵¹ 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.

[13:28]  ²⁵⁵² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:29]  ²⁵⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ²⁵⁵⁴ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ²⁵⁵⁵ tn Grk “and recline 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ²⁵⁵⁶ 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.

[13:30]  ²⁵⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ²⁵⁵⁸ tn Grk “behold.”

[13:30]  ²⁵⁵⁹ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[13:31]  ²⁵⁶¹ tn Grk “At that very hour.”

[13:31]  ²⁵⁶² sn See the note on Pharisees in 5:17.

[13:31]  ²⁵⁶³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²⁵⁶⁴ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ²⁵⁶⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ²⁵⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²⁵⁶⁶ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²⁵⁶⁷ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²⁵⁶⁸ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²⁵⁶⁹ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[13:33]  ²⁵⁶⁹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²⁵⁷⁰ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²⁵⁷¹ tn Or “should perish away from.”

[13:33]  ²⁵⁷² sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:34]  ²⁵⁷³ sn The double use of the city’s name betrays intense emotion.

[13:34]  ²⁵⁷⁴ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ²⁵⁷⁵ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ²⁵⁷⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²⁵⁷⁷ tn Grk “you were not willing.”

[13:35]  ²⁵⁷⁷ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ²⁵⁷⁸ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:1]  ²⁵⁸¹ 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ²⁵⁸² tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ²⁵⁸³ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ²⁵⁸⁴ sn See the note on Pharisees in 5:17.

[14:1]  ²⁵⁸⁵ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:2]  ²⁵⁸⁵ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ²⁵⁸⁶ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ²⁵⁸⁷ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:3]  ²⁵⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ²⁵⁹⁰ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ²⁵⁹¹ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ²⁵⁹² sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:4]  ²⁵⁹³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ²⁵⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ²⁵⁹⁵ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ²⁵⁹⁶ tn Or “and let him go.”

[14:5]  ²⁵⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ²⁵⁹⁸ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:6]  ²⁶⁰¹ tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

[14:6]  ²⁶⁰² sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

[14:7]  ²⁶⁰⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ²⁶⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ²⁶⁰⁷ tn Grk “those who were invited.”

[14:7]  ²⁶⁰⁸ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ²⁶⁰⁹ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ²⁶¹⁰ tn Grk “do not recline in the place of honor.” 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.

[14:8]  ²⁶¹¹ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:9]  ²⁶¹³ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²⁶¹⁴ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ²⁶¹⁵ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:10]  ²⁶¹⁷ tn Grk “the one who invited you.”

[14:10]  ²⁶¹⁸ tn Grk “Go up higher.” This means to move to a more important place.

[14:11]  ²⁶²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ²⁶²² sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[14:12]  ²⁶²⁵ tn Here δέ (de) has not been translated.

[14:12]  ²⁶²⁶ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ²⁶²⁷ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:13]  ²⁶²⁹ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ²⁶³⁰ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ²⁶³¹ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ²⁶³² sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:14]  ²⁶³³ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ²⁶³⁴ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ²⁶³⁵ sn The passive verb will be repaid looks at God’s commendation.

[14:15]  ²⁶³⁷ tn Here δέ (de) has not been translated.

[14:15]  ²⁶³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ²⁶³⁹ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ²⁶⁴⁰ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ²⁶⁴¹ 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.

[14:16]  ²⁶⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ²⁶⁴² tn Or “dinner.”

[14:16]  ²⁶⁴³ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ²⁶⁴⁴ tn The word “guests” is not in the Greek text but is implied.

[14:17]  ²⁶⁴⁵ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ²⁶⁴⁶ tn Or “dinner.”

[14:17]  ²⁶⁴⁷ tn See the note on the word “slave” in 7:2.

[14:18]  ²⁶⁴⁹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ²⁶⁵⁰ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ²⁶⁵¹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ²⁶⁵² sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[14:19]  ²⁶⁵³ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ²⁶⁵⁴ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ²⁶⁵⁵ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:20]  ²⁶⁵⁷ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ²⁶⁵⁸ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[14:21]  ²⁶⁶¹ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ²⁶⁶² tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ²⁶⁶³ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ²⁶⁶⁴ tn Or “town.”

[14:21]  ²⁶⁶⁵ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ²⁶⁶⁶ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:22]  ²⁶⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ²⁶⁶⁶ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[14:23]  ²⁶⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ²⁶⁷⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ²⁶⁷¹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ²⁶⁷² tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ²⁶⁷³ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ²⁶⁷⁴ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ²⁶⁷⁵ sn So that my house will be filled. God will bless many people.

[14:24]  ²⁶⁷³ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ²⁶⁷⁴ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ²⁶⁷⁵ tn Or “dinner.”

[14:25]  ²⁶⁷⁷ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

[14:25]  ²⁶⁷⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:26]  ²⁶⁸¹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁶⁸² tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[14:27]  ²⁶⁸⁵ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ²⁶⁸⁶ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:28]  ²⁶⁸⁹ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ²⁶⁹⁰ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[14:29]  ²⁶⁹³ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ²⁶⁹⁴ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ²⁶⁹⁵ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²⁶⁹⁶ 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.

[14:29]  ²⁶⁹⁷ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:30]  ²⁶⁹⁷ tn Grk “make fun of him, saying.”

[14:30]  ²⁶⁹⁸ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ²⁶⁹⁹ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[14:31]  ²⁷⁰¹ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ²⁷⁰² tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[14:32]  ²⁷⁰⁵ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ²⁷⁰⁶ tn Grk “a messenger.”

[14:32]  ²⁷⁰⁷ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[14:33]  ²⁷⁰⁹ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:34]  ²⁷¹³ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  ²⁷¹⁴ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[14:35]  ²⁷¹⁷ tn Or “It is not useful” (L&N 65.32).

[14:35]  ²⁷¹⁸ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ²⁷¹⁹ 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 8:8).

[15:1]  ²⁷²¹ sn See the note on tax collectors in 3:12.

[15:1]  ²⁷²² tn Grk “were drawing near.”

[15:2]  ²⁷²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ²⁷²⁶ sn See the note on Pharisees in 5:17.

[15:2]  ²⁷²⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ²⁷²⁸ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ²⁷²⁹ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:3]  ²⁷²⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ²⁷³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ²⁷³¹ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ²⁷³² tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:4]  ²⁷³³ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ²⁷³⁴ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ²⁷³⁵ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ²⁷³⁶ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ²⁷³⁷ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:5]  ²⁷³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:6]  ²⁷⁴¹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ²⁷⁴² sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ²⁷⁴³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:7]  ²⁷⁴⁵ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ²⁷⁴⁶ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ²⁷⁴⁷ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ²⁷⁴⁹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ²⁷⁵⁰ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ²⁷⁵¹ tn Grk “one coin.”

[15:8]  ²⁷⁵² tn Grk “and sweep,” 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.

[15:9]  ²⁷⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ²⁷⁵⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ²⁷⁵⁵ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ²⁷⁵⁶ tn Grk “drachma.”

[15:10]  ²⁷⁵⁷ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:11]  ²⁷⁶¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ²⁷⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:12]  ²⁷⁶⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ²⁷⁶⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ²⁷⁶⁷ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ²⁷⁶⁸ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ²⁷⁶⁹ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ²⁷⁷⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ²⁷⁷¹ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:13]  ²⁷⁶⁹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ²⁷⁷⁰ tn Grk “after not many days.”

[15:13]  ²⁷⁷¹ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ²⁷⁷² tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:14]  ²⁷⁷³ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:15]  ²⁷⁷⁷ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ²⁷⁷⁸ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ²⁷⁷⁹ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:16]  ²⁷⁸¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ²⁷⁸² tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ²⁷⁸³ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ²⁷⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ²⁷⁸⁵ tn Grk “came to himself” (an idiom).

[15:17]  ²⁷⁸⁶ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ²⁷⁸⁹ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ²⁷⁹⁰ sn The phrase against heaven is a circumlocution for God.

[15:18]  ²⁷⁹¹ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:19]  ²⁷⁹³ tn Or “make me.” Here is a sign of total humility.

[15:20]  ²⁷⁹⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ²⁷⁹⁸ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²⁷⁹⁹ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ²⁸⁰⁰ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ²⁸⁰¹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ²⁸⁰¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ²⁸⁰² sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ²⁸⁰³ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ²⁸⁰⁵ tn See the note on the word “slave” in 7:2.

[15:22]  ²⁸⁰⁶ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ²⁸⁰⁷ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ²⁸⁰⁸ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ²⁸⁰⁹ tn Grk “And bring.” 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.

[15:23]  ²⁸¹⁰ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ²⁸¹¹ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[15:24]  ²⁸¹³ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ²⁸¹⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ²⁸¹⁷ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ²⁸¹⁸ sn This would have been primarily instrumental music, but might include singing as well.

[15:26]  ²⁸²¹ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ²⁸²² tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[15:27]  ²⁸²⁵ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ²⁸²⁶ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ²⁸²⁷ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:28]  ²⁸²⁹ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ²⁸³⁰ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ²⁸³¹ sn Ironically the attitude of the older son has left him outside and without joy.

[15:29]  ²⁸³³ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ²⁸³⁴ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ²⁸³⁵ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ²⁸³⁶ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[15:30]  ²⁸³⁷ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ²⁸³⁸ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ²⁸³⁹ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ²⁸⁴⁰ sn See note on the phrase “fattened calf” in v. 23.

[15:31]  ²⁸⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ²⁸⁴² tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[15:32]  ²⁸⁴⁵ tn Or “necessary.”

[15:32]  ²⁸⁴⁶ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ²⁸⁴⁷ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[16:1]  ²⁸⁴⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ²⁸⁵⁰ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ²⁸⁵¹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ²⁸⁵² tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2]  ²⁸⁵³ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²⁸⁵⁴ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁸⁵⁵ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁸⁵⁶ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ²⁸⁵⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ²⁸⁵⁸ tn Grk “the stewardship,” “the management.”

[16:3]  ²⁸⁵⁹ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ²⁸⁶⁰ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:4]  ²⁸⁶¹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ²⁸⁶² sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:5]  ²⁸⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ²⁸⁶⁶ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:6]  ²⁸⁶⁹ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ²⁸⁷⁰ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ²⁸⁷¹ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ²⁸⁷² sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[16:7]  ²⁸⁷³ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ²⁸⁷⁴ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ²⁸⁷⁵ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ²⁸⁷⁶ sn The percentage of reduction may not be as great because of the change in material.

[16:8]  ²⁸⁷⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ²⁸⁷⁸ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ²⁸⁷⁹ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ²⁸⁸⁰ tn Grk “sons” (an idiom).

[16:8]  ²⁸⁸¹ tn Grk “with their own generation.”

[16:8]  ²⁸⁸² tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:9]  ²⁸⁸¹ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ²⁸⁸² sn The passive refers to the welcome of heaven.

[16:9]  ²⁸⁸³ tn Grk “eternal tents” (as dwelling places).

[16:10]  ²⁸⁸⁵ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11]  ²⁸⁸⁹ tn Or “faithful.”

[16:11]  ²⁸⁹⁰ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ²⁸⁹¹ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ²⁸⁹³ tn Or “faithful.”

[16:12]  ²⁸⁹⁴ tn Grk “have not been faithful with what is another’s.”

[16:12]  ²⁸⁹⁵ tn Grk “what is your own.”

[16:13]  ²⁸⁹⁷ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ²⁸⁹⁸ tn Or “and treat [the other] with contempt.”

[16:13]  ²⁸⁹⁹ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:14]  ²⁹⁰¹ sn See the note on Pharisees in 5:17.

[16:14]  ²⁹⁰² tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[16:15]  ²⁹⁰⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ²⁹⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ²⁹⁰⁷ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ²⁹⁰⁸ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ²⁹⁰⁹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:16]  ²⁹⁰⁹ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ²⁹¹⁰ sn John refers to John the Baptist.

[16:16]  ²⁹¹¹ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ²⁹¹² 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.

[16:16]  ²⁹¹³ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:17]  ²⁹¹³ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ²⁹¹⁴ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[16:18]  ²⁹¹⁷ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[16:19]  ²⁹²¹ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ²⁹²² tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[16:20]  ²⁹²⁵ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ²⁹²⁶ sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ²⁹²⁷ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:21]  ²⁹²⁹ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ²⁹³⁰ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ²⁹³¹ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[16:22]  ²⁹³³ tn Grk “Now it happened that the.” 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.

[16:22]  ²⁹³⁴ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ²⁹³⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ²⁹³⁶ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:23]  ²⁹³⁷ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ²⁹³⁸ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ²⁹³⁹ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ²⁹⁴⁰ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[16:24]  ²⁹⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²⁹⁴² tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁹⁴³ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²⁹⁴⁴ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²⁹⁴⁵ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁹⁴⁶ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ²⁹⁴⁵ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²⁹⁴⁶ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ²⁹⁴⁹ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ²⁹⁵⁰ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ²⁹⁵¹ tn Grk “between us and you.”

[16:27]  ²⁹⁵³ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ²⁹⁵⁴ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ²⁹⁵⁵ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[16:28]  ²⁹⁵⁷ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ²⁹⁵⁸ tn Grk “lest they also come.”

[16:29]  ²⁹⁶¹ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ²⁹⁶² tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[16:30]  ²⁹⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ²⁹⁶⁶ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ²⁹⁶⁷ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[16:31]  ²⁹⁶⁹ tn Here δέ (de) has not been translated.

[16:31]  ²⁹⁷⁰ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ²⁹⁷¹ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:1]  ²⁹⁷³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ²⁹⁷⁴ sn See Luke 6:24-26.

[17:2]  ²⁹⁷⁷ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  ²⁹⁷⁸ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ²⁹⁷⁹ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[17:3]  ²⁹⁸¹ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ²⁹⁸² tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ²⁹⁸³ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ²⁹⁸⁴ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:4]  ²⁹⁸⁵ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[17:5]  ²⁹⁸⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²⁹⁹⁰ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[17:6]  ²⁹⁹³ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ²⁹⁹⁴ tn Grk “said.”

[17:6]  ²⁹⁹⁵ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ²⁹⁹⁶ tn Grk “faith as,” “faith like.”

[17:6]  ²⁹⁹⁷ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ²⁹⁹⁸ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ²⁹⁹⁹ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[17:7]  ²⁹⁹⁷ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ²⁹⁹⁸ tn See the note on the word “slave” in 7:2.

[17:7]  ²⁹⁹⁹ tn Grk “and recline 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. See BDAG 70 s.v. ἀναπίπτω 1.

[17:8]  ³⁰⁰¹ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ³⁰⁰² tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ³⁰⁰³ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ³⁰⁰⁴ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ³⁰⁰⁵ tn Grk “after these things.”

[17:9]  ³⁰⁰⁵ tn Grk “did what was commanded.”

[17:9]  ³⁰⁰⁶ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[17:10]  ³⁰⁰⁹ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ³⁰¹⁰ tn Or “we have only done what we were supposed to do.”

[17:11]  ³⁰¹³ 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.

[17:11]  ³⁰¹⁴ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  ³⁰¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ³⁰¹⁶ tn Or “was traveling about.”

[17:12]  ³⁰¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ³⁰¹⁸ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ³⁰¹⁹ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered 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).

[17:12]  ³⁰²⁰ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:13]  ³⁰²¹ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

[17:14]  ³⁰²⁵ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ³⁰²⁶ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ³⁰²⁷ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ³⁰²⁸ 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.

[17:15]  ³⁰²⁹ tn Grk “glorifying God.”

[17:16]  ³⁰³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁰³⁴ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ³⁰³⁵ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ³⁰³⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ³⁰³⁷ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ³⁰³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ³⁰³⁸ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ³⁰³⁹ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ³⁰⁴⁰ tn The word “other” is implied in the context.

[17:18]  ³⁰⁴¹ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[17:19]  ³⁰⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ³⁰⁴⁶ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ³⁰⁴⁷ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[17:20]  ³⁰⁴⁹ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ³⁰⁵⁰ sn See the note on Pharisees in 5:17.

[17:20]  ³⁰⁵¹ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ³⁰⁵² 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.

[17:20]  ³⁰⁵³ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[17:21]  ³⁰⁵³ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ³⁰⁵⁴ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[17:22]  ³⁰⁵⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ³⁰⁵⁸ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[17:23]  ³⁰⁶¹ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ³⁰⁶² tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ³⁰⁶³ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[17:24]  ³⁰⁶⁵ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ³⁰⁶⁶ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[17:25]  ³⁰⁶⁹ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[17:26]  ³⁰⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ³⁰⁷⁴ tn Or “as it happened.”

[17:26]  ³⁰⁷⁵ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[17:27]  ³⁰⁷⁷ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ³⁰⁷⁸ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ³⁰⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ³⁰⁸⁰ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:28]  ³⁰⁸¹ tn Or “as it happened.”

[17:28]  ³⁰⁸² tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:29]  ³⁰⁸⁵ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[17:31]  ³⁰⁸⁹ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ³⁰⁹⁰ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[17:32]  ³⁰⁹³ sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.

[17:33]  ³⁰⁹⁷ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  ³⁰⁹⁸ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[17:34]  ³¹⁰¹ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[17:35]  ³¹⁰⁵ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[17:36]  ³¹⁰⁹ tc Several mss (D ˹³ [579] 700 al lat sy) add (with several variations among these witnesses) 17:36 “There will be two in the field; one will be taken and the other left.” It is not well enough attested to be original. Further, it is an assimilation to the parallel in Matt 24:40, which marks the addition as secondary. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[17:37]  ³¹¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ³¹¹⁴ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ³¹¹⁵ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ³¹¹⁶ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ³¹¹⁷ tn Or “corpse.”

[17:37]  ³¹¹⁸ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  ³¹¹⁹ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:1]  ³¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ³¹¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ³¹¹⁹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ³¹²⁰ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:2]  ³¹²¹ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ³¹²² tn Or “town.”

[18:2]  ³¹²³ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ³¹²⁴ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:3]  ³¹²⁵ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ³¹²⁶ tn Or “town.”

[18:3]  ³¹²⁷ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ³¹²⁹ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ³¹³⁰ tn Grk “after these things.”

[18:4]  ³¹³¹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ³¹³³ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ³¹³⁴ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:6]  ³¹³⁷ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:7]  ³¹⁴¹ tn Here δέ (de) has not been translated.

[18:7]  ³¹⁴² sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ³¹⁴³ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ³¹⁴⁴ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:8]  ³¹⁴⁵ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ³¹⁴⁶ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:9]  ³¹⁴⁹ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ³¹⁵⁰ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:10]  ³¹⁵³ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ³¹⁵⁴ sn See the note on Pharisees in 5:17.

[18:10]  ³¹⁵⁵ sn See the note on tax collectors in 3:12.

[18:11]  ³¹⁵⁷ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ³¹⁵⁸ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ³¹⁵⁹ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ³¹⁶⁰ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ³¹⁶¹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ³¹⁶² sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ³¹⁶¹ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ³¹⁶² tn Or “I tithe.”

[18:13]  ³¹⁶⁵ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ³¹⁶⁶ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ³¹⁶⁷ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ³¹⁶⁸ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:14]  ³¹⁶⁹ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ³¹⁷⁰ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ³¹⁷¹ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:15]  ³¹⁷³ tn Grk “they.”

[18:15]  ³¹⁷⁴ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ³¹⁷⁵ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ³¹⁷⁶ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:16]  ³¹⁷⁷ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ³¹⁷⁸ 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.

[18:16]  ³¹⁷⁹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:17]  ³¹⁸¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ³¹⁸² sn On receive see John 1:12.

[18:17]  ³¹⁸³ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ³¹⁸⁴ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:18]  ³¹⁸⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ³¹⁸⁶ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ³¹⁸⁷ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[18:19]  ³¹⁸⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ³¹⁹⁰ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[18:20]  ³¹⁹³ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[18:21]  ³¹⁹⁷ tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[18:21]  ³¹⁹⁸ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[18:21]  ³¹⁹⁹ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21]  ³²⁰⁰ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[18:22]  ³²⁰¹ sn See Luke 14:33.

[18:22]  ³²⁰² tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ³²⁰³ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ³²⁰⁴ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ³²⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[18:23]  ³²⁰⁵ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ³²⁰⁶ tn Or “very distressed” (L&N 25.277).

[18:24]  ³²⁰⁹ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  ³²¹⁰ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ³²¹¹ 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.

[18:25]  ³²¹³ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[18:26]  ³²¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ³²¹⁸ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[18:27]  ³²²¹ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ³²²² tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[18:28]  ³²²⁵ tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

[18:28]  ³²²⁶ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[18:29]  ³²²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ³²³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ³²³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ³²³² tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[18:30]  ³²³³ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ³²³⁴ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ³²³⁵ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[18:31]  ³²³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ³²³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ³²³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ³²⁴⁰ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:32]  ³²⁴¹ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ³²⁴² sn See Luke 22:63; 23:11, 36.

[18:32]  ³²⁴³ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ³²⁴⁴ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[18:33]  ³²⁴⁵ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ³²⁴⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:34]  ³²⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ³²⁵⁰ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ³²⁵¹ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ³²⁵² sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ³²⁵³ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[18:35]  ³²⁵³ tn Grk “Now 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.

[18:35]  ³²⁵⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ³²⁵⁵ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ³²⁵⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:37]  ³²⁵⁷ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:38]  ³²⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ³²⁶² tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ³²⁶³ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38]  ³²⁶⁴ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[18:39]  ³²⁶⁵ sn That is, those who were at the front of the procession.

[18:39]  ³²⁶⁶ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ³²⁶⁷ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[18:40]  ³²⁶⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ³²⁷⁰ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ³²⁷¹ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ³²⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:41]  ³²⁷³ tn Grk “said.”

[18:41]  ³²⁷⁴ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[18:42]  ³²⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ³²⁷⁸ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ³²⁷⁹ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[18:43]  ³²⁸¹ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ³²⁸² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ³²⁸³ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ³²⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ³²⁸⁵ tn The word “too” has been supplied for stylistic reasons.