Luke 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ¹  when Pontius Pilate ²  was governor of Judea, and Herod ³  was tetrarch ⁴  of Galilee, and his brother Philip ⁵  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁶  was tetrarch of Abilene,

Luke 5:24

5:24 But so that you may know ⁷  that the Son of Man ⁸  has authority on earth to forgive sins” – he said to the paralyzed man ⁹  – “I tell you, stand up, take your stretcher ¹⁰  and go home.” ¹¹ 

Luke 5:36

5:36 He also told them a parable: ¹²  “No one tears a patch from a new garment and sews ¹³  it on an old garment. If he does, he will have torn ¹⁴  the new, and the piece from the new will not match the old. ¹⁵ 

Luke 6:17

The Sermon on the Plain

6:17 Then ¹⁶  he came down with them and stood on a level place. ¹⁷  And a large number ¹⁸  of his disciples had gathered ¹⁹  along with ²⁰  a vast multitude from all over Judea, from ²¹  Jerusalem, ²²  and from the seacoast of Tyre ²³  and Sidon. ²⁴  They came to hear him and to be healed ²⁵  of their diseases,

Luke 10:21-22

10:21 On that same occasion ²⁶  Jesus ²⁷  rejoiced ²⁸  in the Holy Spirit and said, “I praise ²⁹  you, Father, Lord ³⁰  of heaven and earth, because ³¹  you have hidden these things from the wise ³²  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ³³  10:22 All things have been given to me by my Father. ³⁴  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 ³⁵  to reveal him.”

Luke 12:58

12:58 As you are going with your accuser before the magistrate, ³⁶  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, ³⁷  and the officer throw you into prison.

Luke 13:14

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 ³⁸  should be done! ³⁹  So come ⁴⁰  and be healed on those days, and not on the Sabbath day.”

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

[3:1]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ sn Nothing else is known about Lysanias tetrarch of Abilene.

[5:24]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “to your house.”

[5:36]  ¹³ 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]  ¹⁴ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ¹⁵ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ¹⁶ 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.

[6:17]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ²⁰ 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]  ²¹ tn Grk “large crowd.”

[6:17]  ²² 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]  ²³ tn Grk “and.”

[6:17]  ²⁴ 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]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ²⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ²⁷ 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]  ²⁸ 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.

[10:21]  ²⁵ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²⁷ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²⁸ tn Or “thank.”

[10:21]  ²⁹ 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]  ³⁰ tn Or “that.”

[10:21]  ³¹ sn See 1 Cor 1:26-31.

[10:21]  ³² 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]  ³¹ 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]  ³² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[12:58]  ³⁷ 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]  ³⁸ 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).

[13:14]  ⁴³ 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]  ⁴⁴ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁴⁵ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.