Luke 19:9

19:9 Then ¹  Jesus said to him, “Today salvation ²  has come to this household, ³  because he too is a son of Abraham! ⁴ 

Luke 19:1

Jesus and Zacchaeus

19:1 Jesus ⁵  entered Jericho ⁶  and was passing through it.

Luke 1:6

1:6 They ⁷  were both righteous in the sight of God, following ⁸  all the commandments and ordinances of the Lord blamelessly. ⁹ 

Isaiah 57:19

57:19 I am the one who gives them reason to celebrate. ¹⁰ 

Complete prosperity ¹¹  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Matthew 10:12-13

10:12 As you enter the house, give it greetings. ¹²  10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. ¹³ 

Acts 10:36

10:36 You know ¹⁴  the message ¹⁵  he sent to the people ¹⁶  of Israel, proclaiming the good news of peace ¹⁷  through ¹⁸  Jesus Christ ¹⁹  (he is Lord ²⁰  of all) –

Acts 10:2

10:2 He ²¹  was a devout, God-fearing man, ²²  as was all his household; he did many acts of charity for the people ²³  and prayed to God regularly.

Colossians 1:18-20

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ²⁴  from among the dead, so that he himself may become first in all things. ²⁵ 

1:19 For God ²⁶  was pleased to have all his ²⁷  fullness dwell ²⁸  in the Son ²⁹ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³⁰  whether things on earth or things in heaven.

Ephesians 2:17

2:17 And he came and preached peace to you who were far off and peace to those who were near,

[19:9]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ² sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ³ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁴ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:1]  ⁵ tn Grk “And entering, he passed through”; 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.

[19:1]  ⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[1:6]  ⁷ 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]  ⁸ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  ⁹ tn The predicate adjective has the effect of an adverb here (BDF §243).

[57:19]  ¹⁰ tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

[57:19]  ¹¹ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[10:12]  ¹² tn This is a metonymy; the “house” is put for those who live in it.

[10:13]  ¹³ sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:36]  ¹⁴ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁵ tn Grk “the word.”

[10:36]  ¹⁶ tn Grk “to the sons.”

[10:36]  ¹⁷ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁸ tn Or “by.”

[10:36]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²⁰ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:2]  ²¹ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ²² sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²³ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[1:18]  ²⁴ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ²⁵ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ²⁶ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²⁷ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²⁸ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²⁹ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ³⁰ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.