Luke 4:31--8:40

Ministry in Capernaum

4:31 So ¹  he went down to Capernaum, ²  a town ³  in Galilee, and on the Sabbath he began to teach the people. ⁴  4:32 They ⁵  were amazed ⁶  at his teaching, because he spoke ⁷  with authority. ⁸ 

4:33 Now ⁹  in the synagogue ¹⁰  there was a man who had the spirit of an unclean ¹¹  demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, ¹²  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹³  of God.” 4:35 But ¹⁴  Jesus rebuked him: ¹⁵  “Silence! Come out of him!” ¹⁶  Then, after the demon threw the man ¹⁷  down in their midst, he came out of him without hurting him. ¹⁸  4:36 They ¹⁹  were all amazed and began to say ²⁰  to one another, “What’s happening here? ²¹  For with authority and power ²²  he commands the unclean spirits, and they come out!” 4:37 So ²³  the news ²⁴  about him spread into all areas of the region. ²⁵ 

4:38 After Jesus left ²⁶  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ²⁷  to help her. ²⁸  4:39 So ²⁹  he stood over her, commanded ³⁰  the fever, and it left her. Immediately ³¹  she got up and began to serve ³²  them.

4:40 As the sun was setting, all those who had any relatives ³³  sick with various diseases brought them to Jesus. ³⁴  He placed ³⁵  his hands on every one of them and healed them. 4:41 Demons also came out ³⁶  of many, crying out, ³⁷  “You are the Son of God!” ³⁸  But he rebuked ³⁹  them, and would not allow them to speak, ⁴⁰  because they knew that he was the Christ. ⁴¹ 

4:42 The next morning ⁴²  Jesus ⁴³  departed and went to a deserted place. Yet ⁴⁴  the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus ⁴⁵  said to them, “I must ⁴⁶  proclaim the good news of the kingdom ⁴⁷  of God to the other towns ⁴⁸  too, for that is what I was sent ⁴⁹  to do.” ⁵⁰  4:44 So ⁵¹  he continued to preach in the synagogues of Judea. ⁵² 

The Call of the Disciples

5:1 Now ⁵³  Jesus was standing by the Lake of Gennesaret, ⁵⁴  and the crowd was pressing around him ⁵⁵  to hear the word of God. 5:2 He ⁵⁶  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into ⁵⁷  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁵⁸  Jesus ⁵⁹  sat down ⁶⁰  and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ⁶¹  your nets for a catch.” 5:5 Simon ⁶²  answered, ⁶³  “Master, ⁶⁴  we worked hard all night and caught nothing! But at your word ⁶⁵  I will lower ⁶⁶  the nets.” 5:6 When ⁶⁷  they had done this, they caught so many fish that their nets started to tear. ⁶⁸  5:7 So ⁶⁹  they motioned ⁷⁰  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ⁷¹  5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁷²  for I am a sinful man!” ⁷³  5:9 For ⁷⁴  Peter ⁷⁵  and all who were with him were astonished ⁷⁶  at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁷⁷  Then ⁷⁸  Jesus said to Simon, “Do not be afraid; from now on ⁷⁹  you will be catching people.” ⁸⁰  5:11 So ⁸¹  when they had brought their boats to shore, they left everything and followed ⁸²  him.

Healing a Leper

5:12 While ⁸³  Jesus ⁸⁴  was in one of the towns, ⁸⁵  a man came ⁸⁶  to him who was covered with ⁸⁷  leprosy. ⁸⁸  When ⁸⁹  he saw Jesus, he bowed down with his face to the ground ⁹⁰  and begged him, ⁹¹  “Lord, if ⁹²  you are willing, you can make me clean.” 5:13 So ⁹³  he stretched out his hand and touched ⁹⁴  him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then ⁹⁵  he ordered the man ⁹⁶  to tell no one, ⁹⁷  but commanded him, ⁹⁸  “Go ⁹⁹  and show yourself to a priest, and bring the offering ¹⁰⁰  for your cleansing, as Moses commanded, ¹⁰¹  as a testimony to them.” ¹⁰²  5:15 But the news about him spread even more, ¹⁰³  and large crowds were gathering together to hear him ¹⁰⁴  and to be healed of their illnesses. 5:16 Yet Jesus himself ¹⁰⁵  frequently withdrew ¹⁰⁶  to the wilderness ¹⁰⁷  and prayed.

Healing and Forgiving a Paralytic

5:17 Now on ¹⁰⁸  one of those days, while he was teaching, there were Pharisees ¹⁰⁹  and teachers of the law ¹¹⁰  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ¹¹¹  and the power of the Lord was with him ¹¹²  to heal. 5:18 Just then ¹¹³  some men showed up, carrying a paralyzed man ¹¹⁴  on a stretcher. ¹¹⁵  They ¹¹⁶  were trying to bring him in and place him before Jesus. ¹¹⁷  5:19 But ¹¹⁸  since they found ¹¹⁹  no way to carry him in because of the crowd, they went up on the roof ¹²⁰  and let him down on the stretcher ¹²¹  through the roof tiles ¹²²  right ¹²³  in front of Jesus. ¹²⁴  5:20 When ¹²⁵  Jesus ¹²⁶  saw their ¹²⁷  faith he said, “Friend, ¹²⁸  your sins are forgiven.” ¹²⁹  5:21 Then ¹³⁰  the experts in the law ¹³¹  and the Pharisees began to think ¹³²  to themselves, ¹³³  “Who is this man ¹³⁴  who is uttering blasphemies? ¹³⁵  Who can forgive sins but God alone?” 5:22 When Jesus perceived ¹³⁶  their hostile thoughts, ¹³⁷  he said to them, ¹³⁸  “Why are you raising objections ¹³⁹  within yourselves? 5:23 Which is easier, ¹⁴⁰  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ¹⁴¹  that the Son of Man ¹⁴²  has authority on earth to forgive sins” – he said to the paralyzed man ¹⁴³  – “I tell you, stand up, take your stretcher ¹⁴⁴  and go home.” ¹⁴⁵  5:25 Immediately ¹⁴⁶  he stood up before them, picked ¹⁴⁷  up the stretcher ¹⁴⁸  he had been lying on, and went home, glorifying ¹⁴⁹  God. 5:26 Then ¹⁵⁰  astonishment ¹⁵¹  seized them all, and they glorified ¹⁵²  God. They were filled with awe, ¹⁵³  saying, “We have seen incredible ¹⁵⁴  things ¹⁵⁵  today.” ¹⁵⁶ 

The Call of Levi; Eating with Sinners

5:27 After ¹⁵⁷  this, Jesus ¹⁵⁸  went out and saw a tax collector ¹⁵⁹  named Levi ¹⁶⁰  sitting at the tax booth. ¹⁶¹  “Follow me,” ¹⁶²  he said to him. 5:28 And he got up and followed him, leaving everything ¹⁶³  behind. ¹⁶⁴ 

5:29 Then ¹⁶⁵  Levi gave a great banquet ¹⁶⁶  in his house for Jesus, ¹⁶⁷  and there was a large crowd of tax collectors and others sitting ¹⁶⁸  at the table with them. 5:30 But ¹⁶⁹  the Pharisees ¹⁷⁰  and their experts in the law ¹⁷¹  complained ¹⁷²  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁷³  5:31 Jesus ¹⁷⁴  answered them, “Those who are well don’t need a physician, but those who are sick do. ¹⁷⁵  5:32 I have not come ¹⁷⁶  to call the righteous, but sinners to repentance.” ¹⁷⁷ 

The Superiority of the New

5:33 Then ¹⁷⁸  they said to him, “John’s ¹⁷⁹  disciples frequently fast ¹⁸⁰  and pray, ¹⁸¹  and so do the disciples of the Pharisees, ¹⁸²  but yours continue to eat and drink.” ¹⁸³  5:34 So ¹⁸⁴  Jesus said to them, “You cannot make the wedding guests ¹⁸⁵  fast while the bridegroom ¹⁸⁶  is with them, can you? ¹⁸⁷  5:35 But those days are coming, and when the bridegroom is taken from them, ¹⁸⁸  at that time ¹⁸⁹  they will fast.” 5:36 He also told them a parable: ¹⁹⁰  “No one tears a patch from a new garment and sews ¹⁹¹  it on an old garment. If he does, he will have torn ¹⁹²  the new, and the piece from the new will not match the old. ¹⁹³  5:37 And no one pours new wine into old wineskins. ¹⁹⁴  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. ¹⁹⁵  5:39 ¹⁹⁶  No ¹⁹⁷  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ¹⁹⁸ 

Lord of the Sabbath

6:1 Jesus ¹⁹⁹  was going through the grain fields on ²⁰⁰  a Sabbath, ²⁰¹  and his disciples picked some heads of wheat, ²⁰²  rubbed them in their hands, and ate them. ²⁰³  6:2 But some of the Pharisees ²⁰⁴  said, “Why are you ²⁰⁵  doing what is against the law ²⁰⁶  on the Sabbath?” 6:3 Jesus ²⁰⁷  answered them, ²⁰⁸  “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took ²⁰⁹  and ate the sacred bread, ²¹⁰  which is not lawful ²¹¹  for any to eat but the priests alone, and ²¹²  gave it to his companions?” ²¹³  6:5 Then ²¹⁴  he said to them, “The Son of Man is lord ²¹⁵  of the Sabbath.”

Healing a Withered Hand

6:6 On ²¹⁶  another Sabbath, Jesus ²¹⁷  entered the synagogue ²¹⁸  and was teaching. Now ²¹⁹  a man was there whose right hand was withered. ²²⁰  6:7 The experts in the law ²²¹  and the Pharisees ²²²  watched ²²³  Jesus ²²⁴  closely to see if ²²⁵  he would heal on the Sabbath, ²²⁶  so that they could find a reason to accuse him. 6:8 But ²²⁷  he knew ²²⁸  their thoughts, ²²⁹  and said to the man who had the withered hand, “Get up and stand here.” ²³⁰  So ²³¹  he rose and stood there. 6:9 Then ²³²  Jesus said to them, “I ask you, ²³³  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ²³⁴  looking around ²³⁵  at them all, he said to the man, ²³⁶  “Stretch out your hand.” The man ²³⁷  did so, and his hand was restored. ²³⁸  6:11 But they were filled with mindless rage ²³⁹  and began debating with one another what they would do ²⁴⁰  to Jesus.

Choosing the Twelve Apostles

6:12 Now ²⁴¹  it was during this time that Jesus ²⁴²  went out to the mountain ²⁴³  to pray, and he spent all night ²⁴⁴  in prayer to God. ²⁴⁵  6:13 When ²⁴⁶  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ²⁴⁷  6:14 Simon ²⁴⁸  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ²⁴⁹  6:15 Matthew, Thomas, ²⁵⁰  James the son of Alphaeus, Simon who was called the Zealot, ²⁵¹  6:16 Judas the son of James, and Judas Iscariot, ²⁵²  who became a traitor.

The Sermon on the Plain

6:17 Then ²⁵³  he came down with them and stood on a level place. ²⁵⁴  And a large number ²⁵⁵  of his disciples had gathered ²⁵⁶  along with ²⁵⁷  a vast multitude from all over Judea, from ²⁵⁸  Jerusalem, ²⁵⁹  and from the seacoast of Tyre ²⁶⁰  and Sidon. ²⁶¹  They came to hear him and to be healed ²⁶²  of their diseases, 6:18 and those who suffered from ²⁶³  unclean ²⁶⁴  spirits were cured. 6:19 The ²⁶⁵  whole crowd was trying to touch him, because power ²⁶⁶  was coming out from him and healing them all.

6:20 Then ²⁶⁷  he looked up ²⁶⁸  at his disciples and said:

“Blessed ²⁶⁹  are you who are poor, ²⁷⁰  for the kingdom of God belongs ²⁷¹  to you.

6:21 “Blessed are you who hunger ²⁷²  now, for you will be satisfied. ²⁷³ 

“Blessed are you who weep now, for you will laugh. ²⁷⁴ 

6:22 “Blessed are you when people ²⁷⁵  hate you, and when they exclude you and insult you and reject you as evil ²⁷⁶  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ²⁷⁷  your reward is great in heaven. For their ancestors ²⁷⁸  did the same things to the prophets. ²⁷⁹ 

6:24 “But woe ²⁸⁰  to you who are rich, for you have received ²⁸¹  your comfort ²⁸²  already.

6:25 “Woe to you who are well satisfied with food ²⁸³  now, for you will be hungry.

“Woe to you ²⁸⁴  who laugh ²⁸⁵  now, for you will mourn and weep.

6:26 “Woe to you ²⁸⁶  when all people ²⁸⁷  speak well of you, for their ancestors ²⁸⁸  did the same things to the false prophets.

6:27 “But I say to you who are listening: Love your enemies, ²⁸⁹  do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat ²⁹⁰  you. 6:29 To the person who strikes you on the cheek, ²⁹¹  offer the other as well, ²⁹²  and from the person who takes away your coat, ²⁹³  do not withhold your tunic ²⁹⁴  either. ²⁹⁵  6:30 Give to everyone who asks you, ²⁹⁶  and do not ask for your possessions ²⁹⁷  back ²⁹⁸  from the person who takes them away. 6:31 Treat others ²⁹⁹  in the same way that you would want them to treat you. ³⁰⁰ 

6:32 “If ³⁰¹  you love those who love you, what credit is that to you? For even sinners ³⁰²  love those who love them. ³⁰³  6:33 And ³⁰⁴  if you do good to those who do good to you, what credit is that to you? Even ³⁰⁵  sinners ³⁰⁶  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ³⁰⁷  what credit is that to you? Even sinners ³⁰⁸  lend to sinners, so that they may be repaid in full. ³⁰⁹  6:35 But love your enemies, and do good, and lend, expecting nothing back. ³¹⁰  Then ³¹¹  your reward will be great, and you will be sons ³¹²  of the Most High, ³¹³  because he is kind to ungrateful and evil people. ³¹⁴  6:36 Be merciful, ³¹⁵  just as your Father is merciful.

Do Not Judge Others

6:37 “Do ³¹⁶  not judge, ³¹⁷  and you will not be judged; ³¹⁸  do not condemn, and you will not be condemned; forgive, ³¹⁹  and you will be forgiven. 6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ³²⁰  will be poured ³²¹  into your lap. For the measure you use will be the measure you receive.” ³²² 

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ³²³  Won’t they both fall ³²⁴  into a pit? 6:40 A disciple ³²⁵  is not greater than ³²⁶  his teacher, but everyone when fully trained will be like his teacher. 6:41 Why ³²⁷  do you see the speck ³²⁸  in your brother’s eye, but fail to see ³²⁹  the beam of wood ³³⁰  in your own? 6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

6:43 “For ³³¹  no good tree bears bad ³³²  fruit, nor again ³³³  does a bad tree bear good fruit, 6:44 for each tree is known ³³⁴  by its own fruit. For figs are not gathered ³³⁵  from thorns, nor are grapes picked ³³⁶  from brambles. ³³⁷  6:45 The good person out of the good treasury of his ³³⁸  heart ³³⁹  produces good, and the evil person out of his evil treasury ³⁴⁰  produces evil, for his mouth speaks ³⁴¹  from what fills ³⁴²  his heart.

6:46 “Why ³⁴³  do you call me ‘Lord, Lord,’ ³⁴⁴  and don’t do what I tell you? ³⁴⁵ 

6:47 “Everyone who comes to me and listens to my words and puts them into practice ³⁴⁶  – I will show you what he is like: 6:48 He is like a man ³⁴⁷  building a house, who dug down deep, ³⁴⁸  and laid the foundation on bedrock. When ³⁴⁹  a flood came, the river ³⁵⁰  burst against that house but ³⁵¹  could not shake it, because it had been well built. ³⁵²  6:49 But the person who hears and does not put my words into practice ³⁵³  is like a man who built a house on the ground without a foundation. When ³⁵⁴  the river burst against that house, ³⁵⁵  it collapsed immediately, and was utterly destroyed!” ³⁵⁶ 

Healing the Centurion’s Slave

7:1 After Jesus ³⁵⁷  had finished teaching all this to the people, ³⁵⁸  he entered Capernaum. ³⁵⁹  7:2 A centurion ³⁶⁰  there ³⁶¹  had a slave ³⁶²  who was highly regarded, ³⁶³  but who was sick and at the point of death. 7:3 When the centurion ³⁶⁴  heard ³⁶⁵  about Jesus, he sent some Jewish elders ³⁶⁶  to him, asking him to come ³⁶⁷  and heal his slave. 7:4 When ³⁶⁸  they came ³⁶⁹  to Jesus, they urged ³⁷⁰  him earnestly, ³⁷¹  “He is worthy ³⁷²  to have you do this for him, 7:5 because he loves our nation, ³⁷³  and even ³⁷⁴  built our synagogue.” ³⁷⁵  7:6 So ³⁷⁶  Jesus went with them. When ³⁷⁷  he was not far from the house, the centurion ³⁷⁸  sent friends to say to him, “Lord, do not trouble yourself, ³⁷⁹  for I am not worthy ³⁸⁰  to have you come under my roof. 7:7 That is why ³⁸¹  I did not presume ³⁸²  to come to you. Instead, say the word, and my servant must be healed. ³⁸³  7:8 For I too am a man set under authority, with soldiers under me. ³⁸⁴  I say to this one, ‘Go,’ and he goes, ³⁸⁵  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ³⁸⁶  7:9 When Jesus heard this, he was amazed ³⁸⁷  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ³⁸⁸  7:10 So ³⁸⁹  when those who had been sent returned to the house, they found the slave ³⁹⁰  well.

Raising a Widow’s Son

7:11 Soon ³⁹¹  afterward ³⁹²  Jesus ³⁹³  went to a town ³⁹⁴  called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man ³⁹⁵  who had died was being carried out, ³⁹⁶  the only son of his mother (who ³⁹⁷  was a widow ³⁹⁸ ), and a large crowd from the town ³⁹⁹  was with her. 7:13 When ⁴⁰⁰  the Lord saw her, he had compassion ⁴⁰¹  for her and said to her, “Do not weep.” ⁴⁰²  7:14 Then ⁴⁰³  he came up ⁴⁰⁴  and touched ⁴⁰⁵  the bier, ⁴⁰⁶  and those who carried it stood still. He ⁴⁰⁷  said, “Young man, I say to you, get up!” 7:15 So ⁴⁰⁸  the dead man ⁴⁰⁹  sat up and began to speak, and Jesus ⁴¹⁰  gave him back ⁴¹¹  to his mother. 7:16 Fear ⁴¹²  seized them all, and they began to glorify ⁴¹³  God, saying, “A great prophet ⁴¹⁴  has appeared ⁴¹⁵  among us!” and “God has come to help ⁴¹⁶  his people!” 7:17 This ⁴¹⁷  report ⁴¹⁸  about Jesus ⁴¹⁹  circulated ⁴²⁰  throughout ⁴²¹  Judea and all the surrounding country.

Jesus and John the Baptist

7:18 John’s ⁴²²  disciples informed him about all these things. So ⁴²³  John called ⁴²⁴  two of his disciples 7:19 and sent them to Jesus ⁴²⁵  to ask, ⁴²⁶  “Are you the one who is to come, ⁴²⁷  or should we look for another?” 7:20 When ⁴²⁸  the men came to Jesus, ⁴²⁹  they said, “John the Baptist has sent us to you to ask, ⁴³⁰  ‘Are you the one who is to come, or should we look for another?’” ⁴³¹  7:21 At that very time ⁴³²  Jesus ⁴³³  cured many people of diseases, sicknesses, ⁴³⁴  and evil spirits, and granted ⁴³⁵  sight to many who were blind. 7:22 So ⁴³⁶  he answered them, ⁴³⁷  “Go tell ⁴³⁸  John what you have seen and heard: ⁴³⁹  The blind see, the lame walk, lepers are cleansed, the ⁴⁴⁰  deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone ⁴⁴¹  who takes no offense at me.”

7:24 When ⁴⁴²  John’s messengers had gone, Jesus ⁴⁴³  began to speak to the crowds about John: “What did you go out into the wilderness ⁴⁴⁴  to see? A reed shaken by the wind? ⁴⁴⁵  7:25 What ⁴⁴⁶  did you go out to see? A man dressed in fancy ⁴⁴⁷  clothes? ⁴⁴⁸  Look, those who wear fancy clothes and live in luxury ⁴⁴⁹  are in kings’ courts! ⁴⁵⁰  7:26 What did you go out to see? A prophet? Yes, I tell you, and more ⁴⁵¹  than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ⁴⁵²  who will prepare your way before you.’ ⁴⁵³  7:28 I tell you, among those born of women no one is greater ⁴⁵⁴  than John. ⁴⁵⁵  Yet the one who is least ⁴⁵⁶  in the kingdom of God ⁴⁵⁷  is greater than he is.” 7:29 (Now ⁴⁵⁸  all the people who heard this, even the tax collectors, ⁴⁵⁹  acknowledged ⁴⁶⁰  God’s justice, because they had been baptized ⁴⁶¹  with John’s baptism. 7:30 However, the Pharisees ⁴⁶²  and the experts in religious law ⁴⁶³  rejected God’s purpose ⁴⁶⁴  for themselves, because they had not been baptized ⁴⁶⁵  by John. ⁴⁶⁶ ) ⁴⁶⁷ 

7:31 “To what then should I compare the people ⁴⁶⁸  of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ⁴⁶⁹ 

‘We played the flute for you, yet you did not dance; ⁴⁷⁰ 

we wailed in mourning, ⁴⁷¹  yet you did not weep.’

7:33 For John the Baptist has come ⁴⁷²  eating no bread and drinking no wine, ⁴⁷³  and you say, ‘He has a demon!’ ⁴⁷⁴  7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ⁴⁷⁵  a glutton and a drunk, a friend of tax collectors and sinners!’ ⁴⁷⁶  7:35 But wisdom is vindicated ⁴⁷⁷  by all her children.” ⁴⁷⁸ 

Jesus’ Anointing

7:36 Now one of the Pharisees ⁴⁷⁹  asked Jesus ⁴⁸⁰  to have dinner with him, so ⁴⁸¹  he went into the Pharisee’s house and took his place at the table. ⁴⁸²  7:37 Then ⁴⁸³  when a woman of that town, who was a sinner, learned that Jesus ⁴⁸⁴  was dining ⁴⁸⁵  at the Pharisee’s house, she brought an alabaster jar ⁴⁸⁶  of perfumed oil. ⁴⁸⁷  7:38 As ⁴⁸⁸  she stood ⁴⁸⁹  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁴⁹⁰  wiped them with her hair, ⁴⁹¹  kissed ⁴⁹²  them, ⁴⁹³  and anointed ⁴⁹⁴  them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, ⁴⁹⁵  he said to himself, “If this man were a prophet, ⁴⁹⁶  he would know who and what kind of woman ⁴⁹⁷  this is who is touching him, that she is a sinner.” 7:40 So ⁴⁹⁸  Jesus answered him, ⁴⁹⁹  “Simon, I have something to say to you.” He replied, ⁵⁰⁰  “Say it, Teacher.” 7:41 “A certain creditor ⁵⁰¹  had two debtors; one owed him ⁵⁰²  five hundred silver coins, ⁵⁰³  and the other fifty. 7:42 When they could not pay, he canceled ⁵⁰⁴  the debts of both. Now which of them will love him more?” 7:43 Simon answered, ⁵⁰⁵  “I suppose the one who had the bigger debt canceled.” ⁵⁰⁶  Jesus ⁵⁰⁷  said to him, “You have judged rightly.” 7:44 Then, ⁵⁰⁸  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ⁵⁰⁹  but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, ⁵¹⁰  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ⁵¹¹  with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ⁵¹²  but the one who is forgiven little loves little.” 7:48 Then ⁵¹³  Jesus ⁵¹⁴  said to her, “Your sins are forgiven.” ⁵¹⁵  7:49 But ⁵¹⁶  those who were at the table ⁵¹⁷  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ⁵¹⁸  said to the woman, “Your faith ⁵¹⁹  has saved you; ⁵²⁰  go in peace.”

Jesus’ Ministry and the Help of Women

8:1 Some time ⁵²¹  afterward ⁵²²  he went on through towns ⁵²³  and villages, preaching and proclaiming the good news ⁵²⁴  of the kingdom of God. ⁵²⁵  The ⁵²⁶  twelve were with him, 8:2 and also some women ⁵²⁷  who had been healed of evil spirits and disabilities: ⁵²⁸  Mary ⁵²⁹  (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza ⁵³⁰  (Herod’s ⁵³¹  household manager), ⁵³²  Susanna, and many others who provided for them ⁵³³  out of their own resources.

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁵³⁴  from one town after another, ⁵³⁵  he spoke to them ⁵³⁶  in a parable: 8:5 “A sower went out to sow ⁵³⁷  his seed. ⁵³⁸  And as he sowed, some fell along the path and was trampled on, and the wild birds ⁵³⁹  devoured it. 8:6 Other seed fell on rock, ⁵⁴⁰  and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, ⁵⁴¹  and they grew up with it and choked ⁵⁴²  it. 8:8 But ⁵⁴³  other seed fell on good soil and grew, ⁵⁴⁴  and it produced a hundred times as much grain.” ⁵⁴⁵  As he said this, ⁵⁴⁶  he called out, “The one who has ears to hear had better listen!” ⁵⁴⁷ 

8:9 Then ⁵⁴⁸  his disciples asked him what this parable meant. ⁵⁴⁹  8:10 He ⁵⁵⁰  said, “You have been given ⁵⁵¹  the opportunity to know ⁵⁵²  the secrets ⁵⁵³  of the kingdom of God, ⁵⁵⁴  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁵⁵⁵ 

8:11 “Now the parable means ⁵⁵⁶  this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil ⁵⁵⁷  comes and takes away the word ⁵⁵⁸  from their hearts, so that they may not believe ⁵⁵⁹  and be saved. 8:13 Those ⁵⁶⁰  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ⁵⁶¹  but ⁵⁶²  in a time of testing ⁵⁶³  fall away. ⁵⁶⁴  8:14 As for the seed that ⁵⁶⁵  fell among thorns, these are the ones who hear, but ⁵⁶⁶  as they go on their way they are choked ⁵⁶⁷  by the worries and riches and pleasures of life, ⁵⁶⁸  and their fruit does not mature. ⁵⁶⁹  8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁵⁷⁰  the word, cling to it ⁵⁷¹  with an honest and good ⁵⁷²  heart, and bear fruit with steadfast endurance. ⁵⁷³ 

Showing the Light

8:16 “No one lights ⁵⁷⁴  a lamp ⁵⁷⁵  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ⁵⁷⁶  8:17 For nothing is hidden ⁵⁷⁷  that will not be revealed, ⁵⁷⁸  and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, ⁵⁷⁹  for whoever has will be given more, but ⁵⁸⁰  whoever does not have, even what he thinks he has ⁵⁸¹  will be taken from him.”

Jesus’ True Family

8:19 Now Jesus’ ⁵⁸²  mother and his brothers ⁵⁸³  came to him, but ⁵⁸⁴  they could not get near him because of the crowd. 8:20 So ⁵⁸⁵  he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied ⁵⁸⁶  to them, “My mother and my brothers are those ⁵⁸⁷  who hear the word of God and do it.” ⁵⁸⁸ 

Stilling of a Storm

8:22 One ⁵⁸⁹  day Jesus ⁵⁹⁰  got into a boat ⁵⁹¹  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ⁵⁹²  they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm ⁵⁹³  came down on the lake, ⁵⁹⁴  and the boat ⁵⁹⁵  started filling up with water, and they were in danger. 8:24 They ⁵⁹⁶  came ⁵⁹⁷  and woke him, saying, “Master, Master, ⁵⁹⁸  we are about to die!” So ⁵⁹⁹  he got up and rebuked ⁶⁰⁰  the wind and the raging waves; ⁶⁰¹  they died down, and it was calm. 8:25 Then ⁶⁰²  he said to them, “Where is your faith?” ⁶⁰³  But they were afraid and amazed, ⁶⁰⁴  saying to one another, “Who then is this? He commands even the winds and the water, ⁶⁰⁵  and they obey him!”

Healing of a Demoniac

8:26 So ⁶⁰⁶  they sailed over to the region of the Gerasenes, ⁶⁰⁷  which is opposite ⁶⁰⁸  Galilee. 8:27 As ⁶⁰⁹  Jesus ⁶¹⁰  stepped ashore, ⁶¹¹  a certain man from the town ⁶¹²  met him who was possessed by demons. ⁶¹³  For a long time this man ⁶¹⁴  had worn no clothes and had not lived in a house, but among ⁶¹⁵  the tombs. 8:28 When he saw ⁶¹⁶  Jesus, he cried out, fell ⁶¹⁷  down before him, and shouted with a loud voice, “Leave me alone, ⁶¹⁸  Jesus, Son of the Most High ⁶¹⁹  God! I beg you, do not torment ⁶²⁰  me!” 8:29 For Jesus ⁶²¹  had started commanding ⁶²²  the evil ⁶²³  spirit to come out of the man. (For it had seized him many times, so ⁶²⁴  he would be bound with chains and shackles ⁶²⁵  and kept under guard. But ⁶²⁶  he would break the restraints and be driven by the demon into deserted ⁶²⁷  places.) ⁶²⁸  8:30 Jesus then ⁶²⁹  asked him, “What is your name?” He ⁶³⁰  said, “Legion,” ⁶³¹  because many demons had entered him. 8:31 And they began to beg ⁶³²  him not to order ⁶³³  them to depart into the abyss. ⁶³⁴  8:32 Now a large herd of pigs was feeding there on the hillside, ⁶³⁵  and the demonic spirits ⁶³⁶  begged Jesus ⁶³⁷  to let them go into them. He gave them permission. ⁶³⁸  8:33 So ⁶³⁹  the demons came out of the man and went into the pigs, and the herd of pigs ⁶⁴⁰  rushed down the steep slope into the lake and drowned. 8:34 When ⁶⁴¹  the herdsmen saw what had happened, they ran off and spread the news ⁶⁴²  in the town ⁶⁴³  and countryside. 8:35 So ⁶⁴⁴  the people went out to see what had happened, and they came to Jesus. They ⁶⁴⁵  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those ⁶⁴⁶  who had seen it told them how the man who had been demon-possessed had been healed. ⁶⁴⁷  8:37 Then ⁶⁴⁸  all the people of the Gerasenes ⁶⁴⁹  and the surrounding region ⁶⁵⁰  asked Jesus ⁶⁵¹  to leave them alone, ⁶⁵²  for they were seized with great fear. ⁶⁵³  So ⁶⁵⁴  he got into the boat and left. ⁶⁵⁵  8:38 The man from whom the demons had gone out begged to go ⁶⁵⁶  with him, but Jesus ⁶⁵⁷  sent him away, saying, 8:39 “Return to your home, ⁶⁵⁸  and declare ⁶⁵⁹  what God has done for you.” ⁶⁶⁰  So ⁶⁶¹  he went away, proclaiming throughout the whole town ⁶⁶²  what Jesus ⁶⁶³  had done for him.

Restoration and Healing

8:40 Now when Jesus returned, ⁶⁶⁴  the crowd welcomed him, because they were all waiting for him.

[4:31]  ¹ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  ³ tn Or “city.”

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

[4:32]  ⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ⁶ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ⁷ tn Grk “because his word was.”

[4:32]  ⁸ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[4:33]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ¹⁰ sn See the note on synagogues in 4:15.

[4:33]  ¹¹ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

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

[4:34]  ¹³ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:35]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ¹⁵ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ¹⁶ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ¹⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ¹⁸ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:36]  ¹⁹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ²⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ²¹ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ²² sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:37]  ²³ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ²⁴ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ²⁵ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[4:38]  ²⁶ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ²⁸ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:39]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ³⁰ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ³¹ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ³² tn The imperfect verb has been translated ingressively.

[4:40]  ³³ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ³⁵ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ³⁶ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ³⁷ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

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

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

[4:42]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁴⁴ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[4:43]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁴⁶ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁴⁷ 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]  ⁴⁸ tn Or “cities.”

[4:43]  ⁴⁹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁵⁰ tn Grk “because for this purpose I was sent.”

[4:44]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ⁵² 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]  ⁵³ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:1]  ⁵⁴ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁵⁵ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:2]  ⁵⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:3]  ⁵⁷ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁶⁰ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:4]  ⁶¹ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ⁶² tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁶³ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁶⁴ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁶⁵ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁶⁶ tn Or “let down.”

[5:6]  ⁶⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁶⁸ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:7]  ⁶⁹ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ⁷⁰ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ⁷¹ tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:8]  ⁷² sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ⁷³ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:9]  ⁷⁴ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ⁷⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ⁷⁶ sn In the Greek text, this term is in an emphatic position.

[5:10]  ⁷⁷ tn Or “business associates.”

[5:10]  ⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁷⁹ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁸⁰ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:11]  ⁸¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁸² sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[5:12]  ⁸³ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:12]  ⁸⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁸⁵ tn Or “cities.”

[5:12]  ⁸⁶ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ⁸⁷ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁸⁸ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ⁸⁹ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ⁹⁰ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ⁹¹ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ⁹² 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]  ⁹³ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁹⁴ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:14]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁹⁶ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁹⁷ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ⁹⁸ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ⁹⁹ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹⁰⁰ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ¹⁰¹ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ¹⁰² tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:15]  ¹⁰³ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ¹⁰⁴ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:16]  ¹⁰⁵ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ¹⁰⁶ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ¹⁰⁷ tn Or “desert.”

[5:17]  ¹⁰⁸ tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:17]  ¹⁰⁹ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ¹¹⁰ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ¹¹¹ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ¹¹² 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]  ¹¹³ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ¹¹⁴ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ¹¹⁵ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ¹¹⁶ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ¹¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:19]  ¹¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ¹¹⁹ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹²⁰ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ¹²¹ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ¹²² tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ¹²³ tn Grk “in the midst.”

[5:19]  ¹²⁴ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:20]  ¹²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ¹²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ¹²⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ¹²⁸ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ¹²⁹ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:21]  ¹³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ¹³¹ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ¹³² tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹³³ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹³⁴ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹³⁵ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:22]  ¹³⁶ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ¹³⁷ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ¹³⁸ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ¹³⁹ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:23]  ¹⁴⁰ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:24]  ¹⁴¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ¹⁴² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ¹⁴³ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ¹⁴⁴ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹⁴⁵ tn Grk “to your house.”

[5:25]  ¹⁴⁶ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ¹⁴⁷ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ¹⁴⁸ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ¹⁴⁹ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[5:26]  ¹⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ¹⁵¹ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ¹⁵² tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ¹⁵³ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ¹⁵⁴ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ¹⁵⁵ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ¹⁵⁶ sn See the note on today in 2:11.

[5:27]  ¹⁵⁷ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ¹⁵⁸ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ¹⁵⁹ sn See the note on tax collectors in 3:12.

[5:27]  ¹⁶⁰ 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]  ¹⁶¹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ¹⁶² sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:28]  ¹⁶³ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ¹⁶⁴ tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[5:29]  ¹⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ¹⁶⁶ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ¹⁶⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ¹⁶⁸ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[5:30]  ¹⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁷⁰ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁷¹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹⁷² tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹⁷³ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:31]  ¹⁷⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ¹⁷⁵ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:32]  ¹⁷⁶ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ¹⁷⁷ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[5:33]  ¹⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹⁷⁹ 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]  ¹⁸⁰ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ¹⁸¹ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ¹⁸² sn See the note on Pharisees in 5:17.

[5:33]  ¹⁸³ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[5:34]  ¹⁸⁴ 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]  ¹⁸⁵ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ¹⁸⁶ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ¹⁸⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[5:35]  ¹⁸⁸ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ¹⁸⁹ tn Grk “then in those days.”

[5:36]  ¹⁹⁰ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ¹⁹¹ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ¹⁹² tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ¹⁹³ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[5:37]  ¹⁹⁴ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[5:38]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ²⁰⁰ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  ²⁰¹ 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]  ²⁰² tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ²⁰³ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:2]  ²⁰⁴ sn See the note on Pharisees in 5:17.

[6:2]  ²⁰⁵ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ²⁰⁶ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:3]  ²⁰⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ²⁰⁸ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:4]  ²⁰⁹ tn Grk “and took.”

[6:4]  ²¹⁰ tn Grk “the bread of presentation.”

[6:4]  ²¹¹ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ²¹² 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]  ²¹³ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:5]  ²¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ²¹⁵ 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]  ²¹⁶ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  ²¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ²¹⁸ sn See the note on synagogues in 4:15.

[6:6]  ²¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ²²⁰ tn Grk “a man was there and his right hand was withered.”

[6:7]  ²²¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ²²² sn See the note on Pharisees in 5:17.

[6:7]  ²²³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ²²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ²²⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ²²⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:8]  ²²⁷ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ²²⁸ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ²²⁹ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ²³⁰ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ²³¹ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ²³² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ²³³ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:10]  ²³⁴ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²³⁵ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ²³⁶ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ²³⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ²³⁸ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:11]  ²³⁹ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ²⁴⁰ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[6:12]  ²⁴¹ tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:12]  ²⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ²⁴³ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  ²⁴⁴ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ²⁴⁵ tn This is an objective genitive, so prayer “to God.”

[6:13]  ²⁴⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ²⁴⁷ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:14]  ²⁴⁸ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ²⁴⁹ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[6:15]  ²⁵⁰ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ²⁵¹ sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[6:16]  ²⁵² sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[6:17]  ²⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ²⁵⁴ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ²⁵⁵ tn Grk “large crowd.”

[6:17]  ²⁵⁶ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ²⁵⁷ tn Grk “and.”

[6:17]  ²⁵⁸ tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:17]  ²⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ²⁶⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ²⁶¹ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  ²⁶² sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[6:18]  ²⁶³ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ²⁶⁴ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ²⁶⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ²⁶⁶ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[6:20]  ²⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ²⁶⁸ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ²⁶⁹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ²⁷⁰ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ²⁷¹ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:21]  ²⁷² sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ²⁷³ sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ²⁷⁴ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:22]  ²⁷⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ²⁷⁶ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:23]  ²⁷⁷ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ²⁷⁸ tn Or “forefathers”; Grk “fathers.”

[6:23]  ²⁷⁹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:24]  ²⁸⁰ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ²⁸¹ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ²⁸² tn Grk “your consolation.”

[6:25]  ²⁸³ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ²⁸⁴ 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]  ²⁸⁵ sn That is, laugh with happiness and joy.

[6:26]  ²⁸⁶ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ²⁸⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ²⁸⁸ tn Or “forefathers”; Grk “fathers.”

[6:27]  ²⁸⁹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[6:28]  ²⁹⁰ tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[6:29]  ²⁹¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ²⁹² sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ²⁹³ tn Or “cloak.”

[6:29]  ²⁹⁴ tn See the note on the word “tunics” in 3:11.

[6:29]  ²⁹⁵ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[6:30]  ²⁹⁶ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ²⁹⁷ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ²⁹⁸ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:31]  ²⁹⁹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ³⁰⁰ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[6:32]  ³⁰¹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ³⁰² sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ³⁰³ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ³⁰⁴ 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]  ³⁰⁵ 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]  ³⁰⁶ sn See the note on the word sinners in v. 32.

[6:34]  ³⁰⁷ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ³⁰⁸ sn See the note on the word sinners in v. 32.

[6:34]  ³⁰⁹ tn Grk “to receive as much again.”

[6:35]  ³¹⁰ tn Or “in return.”

[6:35]  ³¹¹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ³¹² sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ³¹³ sn That is, “sons of God.”

[6:35]  ³¹⁴ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ³¹⁵ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[6:37]  ³¹⁶ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ³¹⁷ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ³¹⁸ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ³¹⁹ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:38]  ³²⁰ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ³²¹ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ³²² tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:39]  ³²³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ³²⁴ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[6:40]  ³²⁵ tn Or “student.”

[6:40]  ³²⁶ 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]  ³²⁷ tn Here δέ (de) has not been translated.

[6:41]  ³²⁸ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ³²⁹ tn Or “do not notice.”

[6:41]  ³³⁰ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[6:43]  ³³¹ tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  ³³² tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ³³³ 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]  ³³⁴ sn The principle of the passage is that one produces what one is.

[6:44]  ³³⁵ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ³³⁶ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ³³⁷ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:45]  ³³⁸ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ³³⁹ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ³⁴⁰ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ³⁴¹ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ³⁴² tn Grk “for out of the abundance of the heart his mouth speaks.”

[6:46]  ³⁴³ tn Here δέ (de) has not been translated.

[6:46]  ³⁴⁴ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ³⁴⁵ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[6:47]  ³⁴⁶ tn Grk “and does them.”

[6:48]  ³⁴⁷ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ³⁴⁸ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ³⁴⁹ tn Here δέ (de) has not been translated.

[6:48]  ³⁵⁰ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ³⁵¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ³⁵² 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]  ³⁵³ tn Grk “does not do [them].”

[6:49]  ³⁵⁴ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ³⁵⁵ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ³⁵⁶ tn Grk “and its crash was great.”

[7:1]  ³⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ³⁵⁸ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ³⁵⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:2]  ³⁶⁰ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ³⁶¹ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ³⁶² tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ³⁶³ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:3]  ³⁶⁴ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ³⁶⁵ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ³⁶⁶ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ³⁶⁷ 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]  ³⁶⁸ tn Here δέ (de) has not been translated.

[7:4]  ³⁶⁹ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ³⁷⁰ tn Or “implored.”

[7:4]  ³⁷¹ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ³⁷² tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:5]  ³⁷³ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ³⁷⁴ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ³⁷⁵ sn See the note on synagogues in 4:15.

[7:6]  ³⁷⁶ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ³⁷⁷ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ³⁷⁸ sn See the note on the word centurion in 7:2.

[7:6]  ³⁷⁹ tn Or “do not be bothered.”

[7:6]  ³⁸⁰ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ³⁸¹ tn Or “roof; therefore.”

[7:7]  ³⁸² tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ³⁸³ 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]  ³⁸⁴ tn Grk “having soldiers under me.”

[7:8]  ³⁸⁵ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ³⁸⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:9]  ³⁸⁷ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ³⁸⁸ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:10]  ³⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ³⁹⁰ 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]  ³⁹¹ tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[7:11]  ³⁹² tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ³⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ³⁹⁴ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:12]  ³⁹⁵ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ³⁹⁶ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ³⁹⁷ 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]  ³⁹⁸ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ³⁹⁹ tn Or “city.”

[7:13]  ⁴⁰⁰ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ⁴⁰¹ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ⁴⁰² tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:14]  ⁴⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ⁴⁰⁴ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ⁴⁰⁵ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁴⁰⁶ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁴⁰⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁴⁰⁸ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ⁴⁰⁹ tn Or “the deceased.”

[7:15]  ⁴¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ⁴¹¹ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:16]  ⁴¹² tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁴¹³ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁴¹⁴ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁴¹⁵ tn Grk “arisen.”

[7:16]  ⁴¹⁶ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:17]  ⁴¹⁷ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ⁴¹⁸ sn See Luke 4:14 for a similar report.

[7:17]  ⁴¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ⁴²⁰ tn Grk “went out.”

[7:17]  ⁴²¹ tn Grk “through the whole of.”

[7:18]  ⁴²² tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ⁴²³ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ⁴²⁴ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[7:19]  ⁴²⁵ 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]  ⁴²⁶ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁴²⁷ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ⁴²⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ⁴²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ⁴³⁰ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ⁴³¹ tn This question is repeated word for word from v. 19.

[7:21]  ⁴³² tn Grk “In that hour.”

[7:21]  ⁴³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁴³⁴ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ⁴³⁵ tn Or “and bestowed (sight) on.”

[7:22]  ⁴³⁶ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ⁴³⁷ 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]  ⁴³⁸ sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁴³⁹ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ⁴⁴⁰ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:23]  ⁴⁴¹ tn Grk “whoever.”

[7:24]  ⁴⁴² tn Here δέ (de) has not been translated.

[7:24]  ⁴⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁴⁴⁴ tn Or “desert.”

[7:24]  ⁴⁴⁵ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ⁴⁴⁶ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ⁴⁴⁷ tn Or “soft”; see L&N 79.100.

[7:25]  ⁴⁴⁸ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ⁴⁴⁹ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ⁴⁵⁰ tn Or “palaces.”

[7:26]  ⁴⁵¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:27]  ⁴⁵² tn Grk “before your face” (an idiom).

[7:27]  ⁴⁵³ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[7:28]  ⁴⁵⁴ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ⁴⁵⁵ 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]  ⁴⁵⁶ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ⁴⁵⁷ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:29]  ⁴⁵⁸ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁴⁵⁹ sn See the note on tax collectors in 3:12.

[7:29]  ⁴⁶⁰ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ⁴⁶¹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ⁴⁶² sn See the note on Pharisees in 5:17.

[7:30]  ⁴⁶³ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ⁴⁶⁴ tn Or “plan.”

[7:30]  ⁴⁶⁵ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁴⁶⁶ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁴⁶⁷ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ⁴⁶⁸ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[7:32]  ⁴⁶⁹ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ⁴⁷⁰ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ⁴⁷¹ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:33]  ⁴⁷² tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁴⁷³ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁴⁷⁴ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:34]  ⁴⁷⁵ tn Grk “Behold a man.”

[7:34]  ⁴⁷⁶ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[7:35]  ⁴⁷⁷ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ⁴⁷⁸ 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]  ⁴⁷⁹ sn See the note on Pharisees in 5:17.

[7:36]  ⁴⁸⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ⁴⁸¹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ⁴⁸² tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[7:37]  ⁴⁸³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ⁴⁸⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁴⁸⁵ tn Grk “was reclining at table.”

[7:37]  ⁴⁸⁶ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁴⁸⁷ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:38]  ⁴⁸⁸ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁴⁸⁹ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁴⁹⁰ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁴⁹¹ tn Grk “with the hair of her head.”

[7:38]  ⁴⁹² tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:38]  ⁴⁹³ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁴⁹⁴ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[7:39]  ⁴⁹⁵ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁴⁹⁶ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁴⁹⁷ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[7:40]  ⁴⁹⁸ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ⁴⁹⁹ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ⁵⁰⁰ tn Grk “he said.”

[7:41]  ⁵⁰¹ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ⁵⁰² tn The word “him” is not in the Greek text, but is implied.

[7:41]  ⁵⁰³ tn Grk “five hundred denarii.”

[7:42]  ⁵⁰⁴ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[7:43]  ⁵⁰⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁵⁰⁶ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁵⁰⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:44]  ⁵⁰⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁵⁰⁹ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[7:45]  ⁵¹⁰ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ⁵¹¹ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[7:47]  ⁵¹² tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:48]  ⁵¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ⁵¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ⁵¹⁵ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ⁵¹⁶ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁵¹⁷ tn Grk “were reclining at table.”

[7:50]  ⁵¹⁸ tn Here δέ (de) has not been translated.

[7:50]  ⁵¹⁹ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁵²⁰ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:1]  ⁵²¹ tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[8:1]  ⁵²² tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁵²³ tn Or “cities.”

[8:1]  ⁵²⁴ 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]  ⁵²⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:1]  ⁵²⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:2]  ⁵²⁷ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁵²⁸ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁵²⁹ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:3]  ⁵³⁰ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁵³¹ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁵³² tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁵³³ 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]  ⁵³⁴ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁵³⁵ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁵³⁶ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:5]  ⁵³⁷ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ⁵³⁸ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ⁵³⁹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:6]  ⁵⁴⁰ sn The rock in Palestine would be a limestone base lying right under the soil.

[8:7]  ⁵⁴¹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ⁵⁴² sn That is, crowded out the good plants.

[8:8]  ⁵⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ⁵⁴⁴ tn Grk “when it grew, after it grew.”

[8:8]  ⁵⁴⁵ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ⁵⁴⁶ tn Grk “said these things.”

[8:8]  ⁵⁴⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:9]  ⁵⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ⁵⁴⁹ tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:10]  ⁵⁵⁰ tn Here δέ (de) has not been translated.

[8:10]  ⁵⁵¹ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ⁵⁵² tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ⁵⁵³ tn Grk “the mysteries.”

[8:10]  ⁵⁵⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ⁵⁵⁵ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:11]  ⁵⁵⁶ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[8:12]  ⁵⁵⁷ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁵⁵⁸ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁵⁵⁹ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:13]  ⁵⁶⁰ tn Here δέ (de) has not been translated.

[8:13]  ⁵⁶¹ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ⁵⁶² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁵⁶³ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ⁵⁶⁴ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[8:14]  ⁵⁶⁵ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ⁵⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ⁵⁶⁷ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁵⁶⁸ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ⁵⁶⁹ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:15]  ⁵⁷⁰ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁵⁷¹ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁵⁷² sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ⁵⁷³ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:16]  ⁵⁷⁴ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ⁵⁷⁵ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ⁵⁷⁶ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:17]  ⁵⁷⁷ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ⁵⁷⁸ tn Or “disclosed.”

[8:18]  ⁵⁷⁹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ⁵⁸⁰ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ⁵⁸¹ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[8:19]  ⁵⁸² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ⁵⁸³ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ⁵⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:20]  ⁵⁸⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:21]  ⁵⁸⁶ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ⁵⁸⁷ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ⁵⁸⁸ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:22]  ⁵⁸⁹ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.

[8:22]  ⁵⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ⁵⁹¹ sn A boat that held all the disciples would be of significant size.

[8:22]  ⁵⁹² tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:23]  ⁵⁹³ tn Or “a squall.”

[8:23]  ⁵⁹⁴ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ⁵⁹⁵ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[8:24]  ⁵⁹⁶ tn Here δέ (de) has not been translated.

[8:24]  ⁵⁹⁷ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ⁵⁹⁸ tn The double vocative shows great emotion.

[8:24]  ⁵⁹⁹ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ⁶⁰⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ⁶⁰¹ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:25]  ⁶⁰² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ⁶⁰³ 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]  ⁶⁰⁴ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ⁶⁰⁵ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[8:26]  ⁶⁰⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ⁶⁰⁷ 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]  ⁶⁰⁸ sn That is, across the Sea of Galilee from Galilee.

[8:27]  ⁶⁰⁹ tn Here δέ (de) has not been translated.

[8:27]  ⁶¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ⁶¹¹ tn Grk “stepped out on land.”

[8:27]  ⁶¹² tn Or “city.”

[8:27]  ⁶¹³ tn Grk “who had demons.”

[8:27]  ⁶¹⁴ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ⁶¹⁵ tn Or “in.”

[8:28]  ⁶¹⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁶¹⁷ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ⁶¹⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ⁶¹⁹ sn On the title Most High see Luke 1:35.

[8:28]  ⁶²⁰ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:29]  ⁶²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁶²² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ⁶²³ tn Grk “unclean.”

[8:29]  ⁶²⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ⁶²⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ⁶²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ⁶²⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ⁶²⁸ sn This is a parenthetical, explanatory comment by the author.

[8:30]  ⁶²⁹ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁶³⁰ tn Here δέ (de) has not been translated.

[8:30]  ⁶³¹ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:31]  ⁶³² tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ⁶³³ tn Or “command.”

[8:31]  ⁶³⁴ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[8:32]  ⁶³⁵ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁶³⁶ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁶³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁶³⁸ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:33]  ⁶³⁹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ⁶⁴⁰ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:34]  ⁶⁴¹ tn Here δέ (de) has not been translated.

[8:34]  ⁶⁴² tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ⁶⁴³ tn Or “city.”

[8:35]  ⁶⁴⁴ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁶⁴⁵ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:36]  ⁶⁴⁶ tn Here δέ (de) has not been translated.

[8:36]  ⁶⁴⁷ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[8:37]  ⁶⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ⁶⁴⁹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ⁶⁵⁰ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ⁶⁵¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁶⁵² tn Or “to depart from them.”

[8:37]  ⁶⁵³ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ⁶⁵⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ⁶⁵⁵ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:38]  ⁶⁵⁶ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁶⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ⁶⁵⁸ tn Grk “your house.”

[8:39]  ⁶⁵⁹ tn Or “describe.”

[8:39]  ⁶⁶⁰ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ⁶⁶¹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ⁶⁶² tn Or “city.”

[8:39]  ⁶⁶³ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[8:40]  ⁶⁶⁴ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).